Song of Solomon 1

Song of Solomon 1:1

Athanasius of Alexandria: This Book was written by Solomon and composed throughout from beginning to e mystically, by way of enigmatical allegory for the meaning of its doctrines is not open but hid.

Nevertheless, if diligently sought after, it is found wherefore it becomes those who have understanding, to address them selves to the whole of this book as to a allegory, lest, through the ignorance of the unlearned, the things spoken in it fall into contempt. It is called the Song of Songs, because it comes after other songs, but after it no other is to be expected; by other, I mean not book, but things signified in the book. What I say is this: All Divine Scripture prophesies of the descent of the Word to us, and of His coming in the Flesh. For this is the will of God; and in the Prophets, and in all Holy Scripture this is primarily set forth. But to this Divine theme they add discourses concerning the nations, Babylon, Damascus, Moab, and others; and in every part of Scripture they rebuke sinners, and the wicked are urged to repentance, and are threatened with the future judgment of fire. Other Scriptures, indeed, foretell: as Moses, “A prophet shall the Lord your God raise up unto you of your brethren, like into me;(Deuteronomy 18:15)” and Isaiah, " Behold, a virgin shall conceive, and shall bring forth a son’(Isaiah 7:14); and Micah, “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be exalted to the top of the mountains;(Micah 4:1)” and others prophesied in divers manners, according to the grace of the Spirit. But from all which they spoke, the Lord, Whom they foretold, was expected. Thus many predicted Him, and until He came ceased not to prophesy of Him. And these all are songs. But the Song of Songs is not as a prophecy or sign; but Him, Whom others foretold, it shows, as it were, to be already come, and to have taken Flesh; wherefore, as on the marriage of the Word and Flesh, the Song of Songs sings the Epithalamium. The other Scriptures, indeed, speak of the Savior, and meanwhile discourse of various things, but this Book sings only the marriage of the Word and Flesh. Wherefore in other Scriptures are found words of indignation and wrath, and terrible threats; but this Book, since it signifies nothing else but the appearance of the Word, breathes only sweetness, joy, and cheerfulness. For when the Bridegroom is come, it behooves all to rejoice, and none to mourn, as the Lord said. For when He came He bare our infirmities, and turned our sorrows into joy. As, therefore, after the Dispensation of the Savior, we expect no other prophet, so after the things treated of in the Song of Songs, is there nothing else signifying what is later to be expected. And the things allegorized in this Song are found spoken at intervals in the Prophets and other Scriptures. Again, as John pointed to the Lamb of God, and the Law and the Prophets are until John, so the things which are signified in the Song of Songs are the completion of all that is contained in all Holy Scripture, For what is to be expected after the Advent of Christ but judgment and retribution? therefore, they who bring in Prophets after the Lord are deceived and condemned as heretics. For which cause it is “the Song of Songs”’ in that after it no other is to be expected. And as under the Law there was the Holy Place, and after it the Holy of Holies, but after the Holy of Holies no other place within; so after other songs is the Song of Songs, and after the Song of Songs is not to be expected any further or later promise: for the Word was once made Flesh, and finished the work. And this whole Book is full of Dialogues between the ancient people and the Word, and the whole human race and the Word, and the Church from among the Gentiles and Him—and again, between the Word and her, and the whole human race—then between the Gentiles and Jerusalem, and between Jerusalem and the Word, concerning the called from among the Gentiles and herself. Afterwards is the preaching by ministering angels to those who are called among men. These, therefore, are the words of the ancient people entreating Him to come down and be joined to Flesh: “Let him kiss me with the kisses of his mouth, for my breasts are better than wine,” and again, they invite Him in these words: " Things new and old have I laid up for Thee, my Beloved." And, generally, all is to the Word, that He would assume our Flesh: " Oh, that Thou wert as my Brother, that sucked the breasts of my Mother; when I should find Thee without I would kiss Thee, yea, I should not be despised. I would lead Thee, and bring Thee unto my Mother’s house, and into the chamber of her that conceived me." For they prayed Him that He would take flesh not of another, but of that very womb of which we were born, although not as ourselves of man and woman. For, as Creator, He took to Himself from the Virgin only, but yet of human nature, for of that nature was Mary, the Mother of God. And this is the language of the Word’ now assuming flesh unto those who desired Him: " I am come into thy garden, My Sister, My Spouse; I have gathered My myrrh with My spice, I have eaten My bread with My honey, I have drink My wine with My milk." For having entered into His own garden, the creature, He took to Himself a body of the Virgin, and was made Man. For the body was mortal, but joined to the sweet savour of the Most Holy Word. And although, as man, He admitted the food of milk into His body, yet He imparted to it the wine of His own perfection. For as He partook of milk, so of Himself He wrought the work of Divinity. Then the Word, having clothed Himself with a body, calls to His ancient people, as those to whom were first committed the Oracles, in these words: “Rise up, My Love, My Fair One, My Dove; for, lo, the winter is past, the rain is over and gone, and the flowers appear in the earth; the pruning-time is come, and the voice of the turtle is heard in our land; the fig-tree putteth forth her green figs, the vines yield their fruit.” For thus He instructs His first people as having received temporarily the shadow of the law, and as knowing the voice of the turtle. Then the Word, having called to Jerusalem, afterwards calls to those of the Gentiles (for there is one Lord, both of Jews and Gentiles): ‘Come with Me from Lebanon, My Spouse, with Me from Lebanon; look from the top of Senir and Hermon, from the lions’ dens, from the mountains of the leopards." For from idolatry and the fierce manners of wild beasts, He calls her to Faith: she therefore, being called from the Gentiles, and now filled with compunction, says thus to the Word: “Tell me, Thou whom my soul loveth, where Thou feedest, where Thou makest Thy flock to rest at noon; for why should I be as one that tumeth aside by the flocks of Thy companions?” For, having learnt by experience how prone she was to changes, she desires to be confirmed and strengthened for the future, lest she should suffer the like again. And the Word, being called upon.

teacheth her in these words: “If thou knowest not thyself, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents.” For none can know God, unless he first knows himself. For piety towards God is the first principle of knowledge; but it is not a knowledge from without, but the understanding of the soul herself, joined with faith. Jerusalem, beholding the calling of the Gentiles through the uncircumcision of faith, exclaims with wonder: “What see ye in the Shulamite, who comes as a band of singers from the camp?” For not from one, but every nation, do they come, and leaving their own camps, and breaking their swords, occupy their thoughts henceforth in the things of peace. And the Church of the Gentiles, beholding Jerusalem as reproaching her, defends herself, that not in vain is her calling: “I am black, but comely, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am black, because the sun hath looked upon me. My mother’s children fought against me; they made me keeper of the vineyards; but mine own vineyard have I not kept.” I am black, yet am under the sun itself; for, although I am uncircumcised, she says, yet have I renounced idols, and am come out from my mother’s house, as did Abraham; for I am of the same faith. Wherefore, I entreat you, bring me to the house of wine, set love over me: comfort me with ointments, heap me up citrons, for I am wounded with love’. Regard not my uncircumicision, but receive me in love, Law and Prophets. For although I cast forth an ill scent from cruelty, yet do thou instruct me, and strengthen with thy sweet savor, for I am wounded with love. Therefore " I adjure you, O daughters of Jerusalem, among the herds and powers of the field, that ye stir not up nor awaken Love until He please." I adjure you, O fathers, not by the powers, for that is unlawful, but among the powers of Paradise, that looking to Him, as unto Adam, ye would so receive me; for there was then no circumcision, and now the state of Adam is renewed. The Word, beholding and accepting the faith of the Gentiles, saith, " Thou art beautiful, My Love, as Tirzah, comely as Jerusalem, terrible as an army with banners." For they, who are of the Gentiles, must not be otherwise than as Jerusalem, that they may be one people. And this is done when we both honour the Law and believe in Christ. For there is one God, both of the Law and the Gospel; and he who is not as Jerusalem, is not the friend of the Word. Jerusalem, beholding the faith of her children, and the love of the Word towards man, says, “I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished and the pomegranates budded: or ever I was aware, my soul made me like the chariots of Amminadib.” “Into the garden of nuts,” that is, into the Scriptures; which are as nuts, hard without and spiritual within. I saw that I must be yoked, as in a chariot, to the called of the Gentiles. Therefore when both people are joined, then is the preaching sent forth to all the world, and its ministers are the angels, saying, “Go forth, and behold King Solomon with the crown, wherewith his mother crowned him, in the day of his espousals, and in the day of the gladness of his heart.” For he who goes forth from wickedness shall see the immutable oneness of the Word and Flesh. For when the espousals of the “Word were made with us through His union with the Flesh, then He obtained the victory over death, for which cause all things are filled with joy. Such are some of the dialogues in this Song of Songs, from which any one may take example, and be able to adapt like parts in like manner, according to his under-standing.

Gregory of Elvira: For thus is it called the Canticle of Canticles, inasmuch as it is above every canticle that Moses and Mary in Exodus and Isaiah and Habakkuk and others sang. These are better canticles because they give praise to the Lord with joyful mind and soul for the liberation of the people, or for their conversion, or in gratitude for the divine works. Here they are superior also because the voice of the singing church and of God is heard. Because the divine and human are united with one another, therefore, it is called the Canticle of Canticles, that is, the best of the best. — EXPLANATION OF THE SONG OF SONGS 1:2

Gregory of Nyssa: Another Solomon is signified here: one who is also descended from the seed of David according to the flesh, one whose name means peace, the true king of Israel and builder of God’s temple. This other Solomon comprehends the knowledge of all things. His wisdom is infinite and his very essence is wisdom, truth, as well as every exalted, divine name and thought. [Christ] used Solomon as an instrument and speaks to us through his voice first in Proverbs and then in Ecclesiastes. After these two books he speaks in the philosophy set forth in the Song of Songs and shows us the ascent to perfection in an orderly fashion.…It is not accidental, I think, that the book is ascribed to Solomon. This serves as an indication to readers to expect something great and divine.… Proverbs teaches in one way and Ecclesiastes in another; the philosophy of the Song of Songs transcends both by its loftier teaching. — HOMILIES ON THE SONG OF SONGS 1

Hippolytus of Rome: And where is all this rich knowledge? and where are these mysteries? and where are the books? For the only ones extant are Proverbs, and Wisdom, and Ecclesiastes, and the Song of Songs. What then? Does the Scripture speak falsely? God forbid. But the matter of his writings was various, as is shown in the phrase “Song of Songs; “for that indicates that in this one book he digested the contents of the 5,000 songs. In the days moreover of Hezekiah, there were some of the books selected for use, and others set aside. Whence the Scripture says, “These are the mixed Proverbs of Solomon, which the friends of Hezekiah the king copied out.” And whence did they take them, but out of the books containing the 3,000 parables and the 5,000 songs? Out of these, then, the wise friends of Hezekiah took those portions which bore upon the edification of the Church. And the books of Solomon on the “Parables” and “Songs,” in which he wrote of the physiology of plants, and all kinds of animals belonging to the dry land, and the air, and the sea, and of the cures of disease, Hezekiah did away with, because the people looked to these for the remedies for their diseases, and neglected to seek their healing from God. — Fragments from Commentaries on Various Books of Scripture - On the Song of Songs

Jerome: Solomon, a lover of peace and of the Lord, corrects morals, teaches nature, unites Christ and the church, and sings a sweet marriage song to celebrate that holy bridal. — LETTER 53.8

Origen of Alexandria: This little book is an epithalamium, that is, a wedding-song, and it seems to me to have been written by Solomon in the manner of a drama, which he sang after the likeness of a bride about to be wed and burning with heavenly love toward her bridegroom, who is the Word of God. … Therefore it seems necessary to me, before we come to examine the things written in this little book, first to discourse briefly about love itself, which is the chief cause of its writing; and after these things, about the order of Solomon’s books, among which this book seems to be placed in the third position; then also about the title of the little book itself, why it is inscribed the Song of Songs; and further, how it seems to be composed in the manner of a drama and as a play upon the stage, of the kind that is wont to be enacted by the changing of characters. — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Origen of Alexandria: And let us first attempt to inquire concerning this: what is the reason that, whereas the Church of God has received three books written by Solomon, the first of them set down is the book of Proverbs, the second the one called Ecclesiastes, and in the third place is held the volume of the Song of Songs. … The general branches of learning by which one arrives at the knowledge of things are three, which the Greeks called ethics, physics, and theoretics; these we may call moral, natural, and inspective (contemplative). … But that is called moral through which an upright manner of living is fitted, and habits tending toward virtue are prepared. That is called natural in which the nature of each single thing is examined, so that nothing may be done in life contrary to nature, but each single thing may be assigned to those uses for which it was brought forth by the Creator. That is called inspective, by which, going beyond visible things, we contemplate something of divine and heavenly things, and behold these with the mind alone, since they surpass bodily sight. … Solomon, therefore, wishing to distinguish and separate from one another these three which we have said above to be general disciplines — that is, the moral, the natural, and the inspective — set them forth in three little books, each of them also fitted in its own order consequently. First, then, in Proverbs he taught the moral part, composing the rules of life, as was fitting, in concise and brief maxims. But the second, which is called natural, he comprised in Ecclesiastes: in which, discoursing much concerning natural things, and separating the empty and vain from the useful and necessary, he admonishes that vanity is to be abandoned, and that the useful and right things are to be pursued. The inspective part also he handed down in this little book which is in our hands, that is, in the Song of Songs, in which he instills into the soul the love of heavenly and divine things under the figure of the bride and bridegroom, teaching that one must come to fellowship with God by the ways of charity and love. … For this book holds the last place for this reason, that one may then come to it when one has both been cleansed in morals, and has learned the knowledge and distinction of corruptible and incorruptible things, through which he may in no way be able to take offense at these figures by which the love of the bride toward the heavenly bridegroom — that is, of the perfect soul toward the Word of God — is described and formed. For when those things have been premised by which the soul is purified through acts and morals, and is led into the discernment of natural things, then one comes fittingly to matters of doctrine and to the mystical things, and ascends to the contemplation of the divinity by a sincere and spiritual love. — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Origen of Alexandria: Fittingly, therefore, in this little book, which was to be written concerning the love of the bride and the bridegroom, for this reason also he is written down neither as son of David, nor as king, nor as anything else of these that could pertain to a bodily understanding, so that with good reason the bride, now already perfect, may say of him, “even if we once knew Christ according to the flesh, yet now we no longer know him thus”—lest anyone suppose that she loves something bodily, or set in the flesh, and lest some blemish be believed to be brought into her love. On this account the Song of Songs is Solomon’s only, neither the son of David’s, nor the king of Israel’s, nor is there mingled in these at all any understanding of a carnal name. — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Origen of Alexandria: But let this too not be hidden, that some write the title of this little book as “Songs of Songs,” which is not rightly written. For it is called here not in the plural, but in the singular, “the Song of Songs.” … For they take it as though this were “the Song of Songs of Solomon,” so that out of his many songs he has marked this to be one. But how shall we accept an understanding of this kind, when neither has the Church of God taken up any songs of Solomon from outside to be read, nor is there held among the Hebrews—from whom the oracles of God seem to have been handed down to us—anything more in the canon beyond these three little books of Solomon which are also among us? — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Origen of Alexandria: Just as we have learned through Moses that certain things are not only holy, but holy of holies; and others not only sabbaths, but sabbaths of sabbaths; so now we are taught, when Solomon writes, that there are certain things not only Songs, but the Song of Songs. Blessed indeed is he who enters the holy place, but more blessed he who enters the holy of holies. Blessed is he who keeps sabbaths, but more blessed he who keeps the sabbath of sabbaths. Blessed likewise is he too who understands the songs and sings them. For no one sings except at festivals; but far more blessed is he who sings the Song of Songs. And as he who enters the holy place still has need of many things, that he may be able to go in to the holy of holies; and he who celebrates the sabbath which was appointed by the Lord for the people still has much that is necessary, that he may keep the sabbath of sabbaths: in the same way, one is found only with difficulty who, passing through all the songs that are contained in the Scriptures, is able to ascend to the Song of Songs. You must go out from Egypt, and, having gone out from the land of Egypt, pass through the Red Sea, that you may be able to sing the first song, saying: Let us sing to the Lord, for gloriously has he been glorified. But although you have spoken the first song, you are still far from the Song of Songs. Traverse the land of the desert spiritually, until you come to the well which the kings dug, that there you may sing the second song. After this, come to the neighborhood of the holy Land, that, stationed upon the bank of the Jordan, you may sing the song of Moses, saying: Give ear, O heaven, and I will speak, and let the earth hear the words of my mouth. Again you have need to serve as a soldier under Jesus, and to possess the holy Land by inheritance, and that the bee may prophesy to you, and the bee judge you — Deborah is interpreted “bee” — that you may be able to learn also that song which is contained in the book of Judges. Then, ascending to the book of Kingdoms, come to the song sung when David was delivered from the hand of all his enemies, and from the hand of Saul, and said: The Lord is my firmament, and my strength, and my refuge, and my deliverer. You must come as far as Isaiah, that with him you may say: I will sing a song to my beloved concerning my vineyard. And when you have passed through them all, mount up to higher things, that, a beautiful soul together with the Bridegroom, you may sing this Song of Songs as well. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Origen of Alexandria: Of how many persons it consists, I am uncertain. But, by your prayers and the Lord’s revealing, I seem to have found four persons in it: a man and a bride; with the bride, maidens; with the bridegroom, bands of companions. Some things are said by the bride, others by the bridegroom, some by the young girls, some by the companions of the bridegroom. For it is fitting that at a wedding there should be a throng of maidens with the bride, and a crowd of young men with the bridegroom. Do not seek all this outside: do not look beyond those who have been saved by the preaching of the Gospel. Understand Christ to be the Bridegroom, and the Church to be the Bride without spot or wrinkle, of whom it is written: That he might present to himself a glorious Church, having neither spot nor wrinkle, nor any such thing, but that it should be holy and unblemished. But those who, though they are faithful, are nevertheless not such as the word just described, but seem to have obtained salvation only after a certain measure — understand that the souls of believers are the maidens with the bride; while the Angels and those who have come to the perfect man, understand to be the men with the bridegroom. Hence, then, there appear to me four ranks: one man and one woman, and two choirs singing in harmony with one another — the bride singing with the young girls, the bridegroom singing with his fellows. And when you have understood this, hear the Song of Songs, and make haste to understand it, and to say with the bride the things which the bride says, that you may hear what the bride also heard. But if you cannot say with the bride the things she said, that you may hear the things spoken to the bride, make haste at least to become one with the companions of the bridegroom. And further, if you are lower even than they, be with the maidens who abide amid the bride’s delights. For these are, in this book, at once the characters of a drama and of a wedding-song — from which the Gentiles too laid claim to the wedding-song and took up a poem of this kind. For the Song of Songs is indeed a wedding-song. First the bride prays; and at once, in the midst of her prayers, she is heard: she sees the bridegroom present, she sees the maidens joined to her company. Then the bridegroom answers her; and after the bridegroom’s words, while he suffers for her salvation, the companions answer, saying that, until the bridegroom is at his rest and rises up from his passion, they will make certain ornaments for the bride. But now the very words must be set down, in which first the voice of the bride making entreaty is heard. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Theodoret of Cyrus: Let us, therefore, understand the church as the bride, and Christ as the bridegroom, and as the young girls attending the bride souls that are pious and youthful, who have not yet attained the virtue of the bride and been accorded perfection—hence their attending on the bride but not being called brides. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Theodoret of Cyrus: It is also necessary to say by way of introduction that three works belong to Solomon: Proverbs, Ecclesiastes and the Song of Songs. Proverbs offers those interested moral benefit, while Ecclesiastes comments on the nature of visible realities and thoroughly explains the futility of the present life so that we may learn its transitory character, despise passing realities and long for the future as something lasting. The Song of Songs … brings out the mystical intercourse between the bride and the bridegroom, the result being that the whole of Solomon’s work constitutes a kind of ladder with three steps—moral, physical and mystical. That is to say, the person approaching a religious way of life must first purify the mind with good behavior, then strive to discern the futility of impermanent things and the transitory character of what seems pleasant, and then finally take wings and long for the bridegroom, who promises eternal goods. Hence this book is placed third, so the person treading this path comes to perfection. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Theodoret of Cyrus: Let us set about the commentary by making this considerable recommendation to those reading it, not to charge us with plagiarism if they find in our commentary something said by the fathers. We admit, in fact, that we have found in them the basis for clear exposition; far from being plagiarism, however, such material is an inheritance from our forebears. Some things that we include we have taken from them, other things we came up with ourselves and added; some things expressed at length by certain commentators we abbreviated, other things requiring further work we developed. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Theodoret of Cyrus: Let us consider why on earth Solomon the sage called it not Song but “Song of Songs”; after all, the fact that nothing that is the result of the divine Spirit’s action is said idly and to no purpose is clear to people of a sober and pious mind. This being the case, the question needs to be asked why the work is called “Song of Songs” and not Song. In fact, we find many songs, psalms, hymns and odes, oral and written, both in blessed David and in the biblical authors before him and after him.…Solomon the sage … composed a song that was not for triumph in battle or for morning prayer but for a wedding.… The Song of Songs … outlines his wedding and depicts his love for the bride. “Bride” is the term he uses of the people who in the above songs have been freed from captivity, have attained their freedom and associated themselves to the king, retaining an indelible memory of his favors, giving evidence of great benevolence and affection for him and constantly attending on him. Then, when the powers on high enquire, “Who is the king of glory?” they long to be with him, unable to bear being separated even for a short space of time from their savior. This is the reason this book is called the Song of Songs, the phrase suggesting that those other songs were composed with a view to this song, and the others lead to this one.… This is the reason, therefore, that the book is called the Song of Songs, in that it teaches us the major forms of God’s goodness and reveals to us the innermost recesses and the holiest of holy mysteries of divine loving-kindness. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Theodoret of Cyrus: Some commentators misrepresent the Song of Songs, believe it to be not a spiritual book [and] come up instead with some fanciful stories inferior even to babbling old wives’ tales and dare to claim that Solomon the sage wrote it as a factual account of himself and the Pharaoh’s daughter.… Those of a more serious frame of mind, on the contrary, gave the name “royal” to the material, and saw the people referred to as the bride and the groom.…My view is that when they read this composition and noticed in it unguents, kisses, thighs, belly, navel, cheeks, eyes, lilies, apples, nard, ointment, myrrh and the like, in their ignorance of the characteristics of the divine Scripture they were unwilling to get beyond the surface, penetrate the veil of the expression, gain entrance in spirit and behold the glory of the Lord with face unveiled. Rather, they gave the text a corporeal interpretation and were drawn into that awful blasphemy. — COMMENTARY ON THE SONG OF SONGS, PREFACE

Song of Solomon 1:2

Ambrose of Milan: But why do we doubt? The church has believed in his goodness all these ages and has confessed its faith in the saying, “Let him kiss me with the kisses of his mouth; for your breasts are better than wine,” and again, “And your throat is like the goodliest wine.” Of his goodness, therefore, he nourishes us with the breasts of the law and grace, soothing our sorrows by telling of heavenly things. And do we then deny his goodness, when he is the manifestation of goodness, expressing in his person the likeness of the eternal bounty, even as we showed above that it was written, that he is the spotless reflection and counterpart of that bounty? — Exposition of the Christian Faith 2.2.32

Ambrose of Milan: “You gave me no kiss, but she, from the moment she entered, has not ceased to kiss my feet.” A kiss is a mark of love. How, then, can a Jew have a kiss, who has not known peace, who has not received peace from Christ when he said, “My peace I give you, my peace I leave unto you”? The synagogue has no kiss, but the church has, for she waited and loved and said, “Let him kiss me with the kiss of his mouth.” She wished with his kiss to quench gradually the burning of the long desire that had grown with longing for the Lord’s coming; she wished to satisfy her thirst with this boon. — LETTER 62, TO HIS SISTER

Ambrose of Milan: But the church does not cease to kiss Christ’s feet, and she demands not one but many kisses in the Song of Solomon, since like blessed Mary she listens to his every saying, she receives his every word, when the gospel or prophets are read, and she keeps all these words in her heart. — LETTER 62, TO HIS SISTER

Ambrose of Milan: Therefore, this soul also desires many kisses from the Word, in order to be illuminated by the light of divine knowledge. For this is indeed the kiss of the Word, namely, the light of sacred knowledge. For God the Word kisses us when he illuminates our heart, the very core of our spiritual being, with the light of divine knowledge, by which the soul, endowed with the pledge of marital charity, joyfully and exultantly declares: “I have opened my mouth and breathed.” For the kiss is the means by which lovers cling to each other and enjoy the sweetness of inner grace. Through this kiss the soul is united to God the Word, by which the spirit of the one who kisses is poured into himself: just as those who kiss each other are not satisfied with a mere touching of lips, but seem to pour their own spirit into each other. Therefore, showing not only the appearance of the Word and a certain countenance, but also loving all its inner depths, he adds to the grace of kisses: “For your breasts are better than wine, and the scent of your ointments is above all aromatic spices.” She asked for a kiss: God the Word poured himself out to her entirely, and revealed his breasts to her, that is, his doctrines, and the teachings of his inner wisdom, and he filled the air with the sweet fragrance of his ointments. He says that, once captured, there is a more abundant delight in divine knowledge than in the joy of all bodily pleasure. — On Isaac and the Soul

Ambrose of Milan: Having embraced the Word of God, [the soul] desires him above every beauty; she loves him above every joy; she is delighted with him above every perfume; she wishes often to see, often to gaze, often to be drawn to him that she may follow. “Your name,” she says, “is as oil poured out,” and that is why we maidens love you and vie with one another but cannot attain to you. Draw us that we may run after you, that from the odor of ointments we may receive the power to follow you. — LETTER 79, TO LAYMEN

Cassiodorus: In short, you deserve Christ’s kiss and the continuance of your virginal glory forever, for these words are spoken to you: “Let him kiss me with the kiss of his mouth, for your breasts are better than wine, smelling sweet of the best ointments,” and the other verses which that divine book includes with its mystical proclamation. - “Exposition of the Psalms, Preface”

Cassiodorus: You deserve, in fact, to kiss Christ and to maintain forever that beauty which is your virginity, for these words are spoken to you: “Let him kiss me with the kiss of his mouth, for your breasts are better than wine, fragrant with the best ointments” and the other passages which that divine book includes in its mystical proclamation. — EXPOSITION OF THE PSALMS, PREFACE 17

Cosmas Indicopleustes ((quoting Philon of Carpathus, Commentary on Canticles)): For the son of God assumed humanity, which He put on [received] from the Church, and in return gave back His sacred flesh to be partaken of in the sacrament. — The Christian Topography, Book 10

Gregory of Nyssa: “Your breasts are better than wine,” signifying by the breasts the heart. Nobody will err if he understands by the heart the hidden, secret power of God. One would rightly suppose that the breasts are the activities of God’s power for us by which he nourishes each one’s life and bestows appropriate nourishment. — HOMILIES ON THE SONG OF SONGS 1

Gregory the Dialogist: But the Gentiles, once called, do not cease to kiss the footsteps of their Redeemer, because they continually sigh in love for him. Hence also in the voice of the bride concerning this same Redeemer it is said in the Song of Songs: “Let him kiss me with the kiss of his mouth.” Rightly does she desire the kiss of her Creator, who prepares herself to serve him through love. — 40 Homilies on the Gospels, Homily 33

Gregory the Dialogist: “You gave me no kiss; but she, from the time she entered, has not ceased to kiss my feet.” A kiss is indeed a sign of love. And that faithless people did not give God a kiss, because they did not wish to love him out of charity, whom they served out of fear. But the Gentiles, once called, do not cease to kiss the footsteps of their Redeemer, because they continually sigh in love for him. Hence also in the voice of the bride concerning this same Redeemer it is said in the Song of Songs: “Let him kiss me with the kiss of his mouth.” Rightly does she desire the kiss of her Creator, who prepares herself to serve him through love. — Forty Gospel Homilies, Homily 33

Gregory the Dialogist: The Lord had sent angels to her, patriarchs and prophets to her, bearing spiritual gifts; but she sought to receive the gifts not through the servants of the bridegroom, but through the bridegroom himself. Let us place before our eyes the entire human race from the beginning of the world to the end of the world, that is, the whole Church, as one bride who had received pledges through spiritual gift by the Law; but nevertheless she sought the presence of her bridegroom, she who says: “Let him kiss me with the kiss of his mouth.” For the holy Church, sighing for the coming of the Mediator of God and men, for the coming of her Redeemer, makes prayer to the Father, that he may send the Son and illuminate her with his presence: so that he may address the same Church no longer through the mouths of the prophets, but with his own mouth. Hence also concerning the same bridegroom it is written in the Gospel, when he sat on the mountain and spoke the words of lofty precepts: “And opening his mouth he said” (Matt. 5:2): as if it were openly said: Then he opened his own mouth, who had previously opened the mouths of the prophets for the exhortation of the Church. But behold, while she sighs, while she seeks him as though absent, she suddenly beholds him present. The grace of our Creator has this quality, that when we speak of him while seeking him, we enjoy his presence. Hence it is written in the Gospel that while Cleophas and another were speaking about him on the road, they deserved to see him present. Therefore, while the holy Church desires the bridegroom who is yet to be incarnate, still absent, she suddenly beholds him present, and adds: “For your breasts are better than wine. And the fragrance of your ointments is above all spices.”

The wine was the knowledge of the Law, the knowledge of the prophets. But when the Lord came, because He wished to preach wisdom through the flesh, He caused it, as it were, to lie hidden in the breasts of the flesh: for what we could by no means grasp in His divinity, we might recognize in His incarnation. Hence not undeservedly are His breasts praised, because the condescension of His preaching accomplished in our hearts what the teaching of the Law could by no means achieve: for the preaching of the incarnation nourished us before the teaching of the Law did. Let her therefore say: Your breasts are better than wine. Confirming this still further, she adds and says: And the fragrance of your ointments is above all spices. The ointments of the Lord are His virtues; the ointment of the Lord was the Holy Spirit, of whom it is said through the prophet: God, your God, has anointed you with the oil of gladness above your companions (Ps. 44:8). With this oil He was anointed when He became incarnate; for He did not first exist as a man and afterward receive the Holy Spirit, but because He became incarnate through the mediation of the Holy Spirit, He was anointed with this same oil when He was created as man. The fragrance of His ointment, therefore, is the sweet scent of the Holy Spirit, who proceeding from Him, remained in Him; the fragrance of His ointments is the sweet scent of the virtues which He worked. Now the Church had spices, because she had many gifts of the Holy Spirit, which in the house of God, that is, in the congregation of the saints, gave off the aroma of good reputation and announced the sweetness of the future Mediator. But the fragrance of your ointments is above all spices: because the sweet scent of the Bridegroom’s virtues, which came about through His incarnation, surpassed the proclamations of the Law, which had been bestowed in advance by the Bridegroom as pledges. For the Church grew in understanding by as much as she merited to be illumined by the grace of a fuller vision. Those spices of the Law were administered through angels; this ointment was given through His presence. But because by the brightness of His presence the goods of the Law, which were believed to be sublime, were surpassed, let it rightly be said: The fragrance of your ointments is above all spices.

But what we have said generally about the whole Church, let us now understand specifically about each individual soul. Let us set before our eyes a certain soul clinging to the pursuit of gifts, receiving understanding from the preaching of others, which through divine grace desires to be illuminated itself as well — so that at some point it may also understand by itself, since it considers that it understands nothing except through the words of preachers — and says: ‘Let him kiss me with the kiss of his mouth.’ Let him touch me within, that I may know by understanding, and no longer enjoy the voices of preachers, but delight in the touch of interior grace. He was kissing Moses, as it were, with the kiss of his mouth, when he extended understanding to him through the confidence of familiar grace. Whence it is written: ‘If there be a prophet, I will speak to him in a dream; but not as to my servant Moses: for I speak to him mouth to mouth’ (Num. 12:6). For to speak mouth to mouth is, as it were, to kiss, and to touch the inner understanding with the mind. There follows: ‘For your breasts are better than wine.’

The breasts of God are, as we said before, the condescension of His most humble incarnation. But the wisdom of the world is like a certain wine: for it intoxicates the mind, because it renders it alien to the understanding of humility. Philosophers are intoxicated as if by a certain wine, while they pass through the worldly love of the crowd. Let the Church despise this wisdom and desire the most humble preaching of the Lord’s incarnation (let what nourishes her through the weakness of His flesh please her more than what this world exalts through the pride of false prudence), and let her say: ‘Because your breasts are better than wine’, that is, the most humble preaching of your incarnation surpasses the veiled wisdom of the world. Whence it is written: ‘The weakness of God is stronger than man; and the foolishness of God is wiser than man’ (1 Cor. 1:25). But because those wise men of this world sometimes seem to devote themselves to certain virtues (for you may see many of them possessing charity, maintaining gentleness, practicing outward respectability in all things — virtues which they display not to please God but to please men; and for this reason these virtues are not virtues, because they do not seek to please God; yet they have a fragrance in human nostrils, since they produce a good reputation in human judgment) — let these be compared to the true fragrance of our Redeemer, let them be compared to true virtues, and let it be said: ‘The fragrance of your ointments surpasses all spices.’ That is, the sweet scent of your virtues surpasses every appearance of virtue among the wise of this world, because it transcends their counterfeit images by its truth. Because we said that this which has been stated can be understood in a second sense concerning each individual soul, let us still pursue that same meaning more subtly, if we can, with the Lord’s help.

Every soul that fears God is already under his yoke, but still far off, because it fears: for each one advances toward God only insofar as he loses the punishment of fear and receives from him the grace of charity. Let us place before our eyes the soul of any of the elect, which is kindled by continual desire into love of the vision of the bridegroom, because what it cannot perfectly perceive in this life, it contemplates his loftiness and is pierced with compunction from that very love; for that very compunction which comes through charity, which is also kindled by desire, is as it were a kind of kiss; for as often as the soul is pierced with compunction in love of him, so often does it kiss God. For there are many who already indeed fear the Lord, who already undertake good works; but they do not yet kiss him, because they are not at all pierced with compunction by love of him. This was well signified at the banquet of the Pharisee, who, when he had received the Lord, and when he disparaged in his heart the woman kissing his feet, heard: “When I entered your house, you gave me no kiss; but she, from the moment she entered, has not ceased to kiss my feet” (Luke 7:44). Everyone who already gives alms, who already devotes himself to good works, as it were receives Christ at a banquet, feeds Christ, who does not cease to sustain him in his members; but if he is not yet pierced with compunction through love, he does not yet kiss his feet. Therefore the woman who kisses is placed above the host, because he who is pierced with compunction in desire for the Lord by the inward ardor of the mind is placed above the one who gives his outward possessions. And well was it said: “She has not ceased to kiss my feet.” For it is not enough to be pierced with compunction once in the love of God and then rest, but compunction ought to exist and to increase; whence the woman is praised because she did not cease to kiss, that is, she did not at all cease to be pierced with compunction. Whence it is said through the prophet: “Appoint a solemn day with frequent observances, even to the horn of the altar” (Psalms 117:27). The solemn day of the Lord is the compunction of our heart; but then a solemn day is appointed with frequency when one is continually moved to tears for love of him. To which, as if we were to say: “How long shall we do these things? How long shall we be afflicted with tribulations?” He immediately added the limit until which this should be done, saying: “Even to the horn of the altar.” For the horn of the altar is the exaltation of the interior sacrifice, where, when we shall have arrived, it will no longer be necessary for us to make a solemn day to the Lord from our lamentation. Therefore let the soul that already desires to be pierced with compunction through love, that already longs to contemplate the vision of its bridegroom, say: “Let him kiss me with the kiss of his mouth.”

Or certainly the kiss of his mouth is the very perfection of interior peace, upon reaching which nothing further will remain for us to seek. Hence what follows is also fittingly added: ‘For your breasts are better than wine.’ For wine is the knowledge of God which we have received while situated in this life; but the breasts of the bridegroom we embrace when we already contemplate him in the eternal homeland through the embrace of his presence. Let her say therefore: ‘Your breasts are better than wine.’ As if to say: Great indeed is the knowledge which you have bestowed upon me about yourself in this life; great is the wine of your acquaintance, with which you inebriate me; but your breasts are better than wine, because then through direct vision and through the sublimity of contemplation, whatever is now known about you through faith is transcended. ‘And the fragrance of your ointments is above all spices’; while she excels by the power of knowledge, the power of chastity, the power of mercy, the power of humility, the power of charity. If the life of the saints did not possess the fragrance of spices from their virtues, Paul would not say: ‘We are the good fragrance of Christ to God in every place’ (II Cor. 1:15). But far more excellent is that anointing of God to which we are one day to be led; far more excellent is the fragrance of God’s ointments than the spices of our virtues. And even if what we have already received is great, nevertheless what we are to receive from the contemplation of our Creator is far more excellent. Whence let the soul pant and say: ‘The fragrance of your ointments is above all spices’; that is, those good things which you prepare through contemplation transcend all these gifts of virtues which you have bestowed in this life. Let us say to this Church, let us say to this soul, so loving, so burning with love for her bridegroom, whence she perceived so great a desire. Whence she apprehended knowledge of his divinity. But behold, she tells whence she could express it. — Commentary on the Song of Songs, Chapter 1

Hippolytus of Rome: When it says “your breasts are better than wine,” it signifies that the commandments of Christ delight the heart like wine. For, as infants suck upon breasts in order to extract some milk, so also all who suck on the law and the gospel obtain the commandments as eternal food. — TREATISE ON THE SONG OF SONGS 2:3

Jerome: Mercy and truth have met each other: justice and peace have kissed. I see two things, which by coming together and meeting become one. Justice and peace have kissed. All this is fitted to the mystery of the Lord and Savior: this is the Son of God and of man, who is for us truth, mercy, peace, and justice, in whom the justice of the former people and the mercy of the latter are joined together into one peace. “For he himself,” says the Apostle, “is our peace, who has made both one.” This is the mystery which the Church desires, and cries out in the Song of Songs, saying, “Let him kiss me with the kiss of his mouth.” This is the kiss of which the Apostle Paul says, “Greet one another with the kiss of peace.” — HOMILIES ON THE PSALMS, ALTERNATE SERIES 64 (Psalms 84)

Origen of Alexandria: Understand first, as though in the drama of the narrative, that the bride with hands lifted up to God has poured out a prayer to the Father, and has prayed that the bridegroom might now come to her, and that he himself might pour upon her the kiss of his own mouth. And while she prays these things to the Father, in the very prayer in which she said, “Let him kiss me with the kiss of his mouth,” she prepares also to add other words of prayer, and to say that in this very beginning of her speech the bridegroom was present, and stood beside her as she prayed and revealed his own words, and that this same bridegroom stood anointed with wondrous ointments, and with such as it befitted a bridegroom to be fragrant with. But the bride, when she saw present the one for whom she was praying that he might be present, and that while she was still speaking there was granted to her what she was praying for, and that there were given to her by him the kisses she had begged for, being made glad on this account, and moved by the beauty of his breasts and by the odor of his fragrance, turns the discourse of the prayer she had set out upon toward the presence of the bridegroom who was there; and when she had said, “Let him kiss me with the kiss of his mouth,” she adds after these words, addressing the bridegroom now present, saying: “Your breasts are better than wine, and the fragrance of your ointments is above all spices.” These things for the present according to the historical understanding, which we have said is woven in the manner of a drama. But now let us inquire what the inner meaning holds.

We find that the ruling faculty of the heart is called by diverse names in the divine Scriptures, which names are wont to be fitted according to the causes and matters that are being treated. For sometimes it is called the heart, as: “Blessed are the pure in heart”; “With the heart it is believed unto righteousness.” But if it be the time of a banquet, according to the manner and arrangement of those reclining, it is called either the bosom or the breast: just as John in the Gospel relates concerning a certain disciple whom Jesus loved, that he reclined in his bosom or upon his breast; he, assuredly, to whom Simon Peter, beckoning, said: “Ask, who is this of whom he speaks.” And then, reclining upon the breast of Jesus, he says to him: “Lord, who is it?” For in these things it is certain that John is said to have rested in the ruling faculty of the heart of Jesus and in the inner senses of his teaching, there seeking and searching out the treasures of wisdom and knowledge which were hidden in Christ Jesus. But also that the bosom of Christ should be taken in the place of holy doctrines, I think does not seem unfitting. In diverse ways, therefore, as we had begun to say, the ruling faculty of the heart is designated in the holy Scriptures, as also nonetheless in Leviticus, where, concerning the sacrifices, the little breast of separation and the arm are set apart for the priests; and in this little breast and arm set apart and separated, surpassing other men, he wills there to be in the priests the ruling faculty of the heart and the beauty of works. Concerning which we have expounded more fully in the book of Leviticus, as the Lord deigned to grant. According to these things, therefore, also in the present passage, since the drama that is enacted appears to be one of love, let us understand in the breasts the ruling faculty of the heart, so that what is said may seem to be of this sort: “Your heart, O my bridegroom” — that is, the teachings which are within you, or the grace of doctrine — “surpasses all wine,” which is wont to gladden the heart of man. For just as in those things of which it says, “For they shall see God,” the heart seems fittingly to have been named, while among those reclining the bosom and the breast are set down, on account, without doubt, of the posture of those reclining and the form of the banquet; and again, as among the priests the little breast and the arm are designated by mystical utterances, so also I think in the present passage, where the posture and the conversations of lovers are described, this same ruling faculty of the heart is most agreeably called by the name of breasts. Good, therefore, are the breasts of the bridegroom, since in them are hidden the treasures of wisdom and knowledge. And these breasts the bride compares to wine, but she so compares them that she prefers them. And by wine are to be understood those teachings and doctrines which, through the law and the prophets, the bride had been accustomed to receive before the coming of the bridegroom.

But now, considering this teaching which flows from the breasts of the Bridegroom, she marvels and is astonished, seeing it far more excellent than that with which she had been gladdened before the coming of the Bridegroom—as though from the spiritual wine that the holy fathers and prophets ministered, they who also planted vineyards of this kind, as Noah first, and Isaiah “on a horn, in a fruitful place,” and cultivated them. Seeing, then, that there now dwells in the Bridegroom a great eminence of doctrines and of knowledge, and that a teaching far more perfect than there was among the ancients flows forth from him, she says: “Your breasts are better than wine”—better, that is, than that teaching with which I was gladdened by the ancients. For it is of this wine of the ancients that Ecclesiastes must be understood to speak, where he says: “I said in my heart: Come, and I will test you with gladness, and I will see in good.” And again, speaking of the same vineyards, the same Ecclesiastes says: “I magnified my work, I built houses for myself, I planted vineyards for myself, I made for myself gardens and paradises,” and the rest. But there are also of this vineyard certain mystical ministers, who are called pourers of wine. For so the same one says: “And I made for myself male singers and female singers, and in the gladness of the sons of men, pourers of wine and pouresses of wine.” See, therefore, whether we can, both in other passages and also in this, understand the Savior mingling the new streams of his breasts with the old wine, when Mary and Joseph, seeking him, “found him in the temple sitting in the midst of the teachers, and hearing and questioning them,” when also “all were marveling at his answers.” But perhaps too the likeness of this figure is fulfilled there, where, going up onto the mountain, he taught the crowds, and said: “It was said to the ancients: You shall not kill; but I say to you: Everyone who is angry with his brother without cause shall be liable”; and: “It was said to the ancients: You shall not commit adultery; but I say to you: Everyone who looks at a woman to desire her has already committed adultery with her in his heart.” Insofar, then, as this teaching of his surpasses that ancient one, in that same measure the Bride understands and declares that his breasts are better than wine.

But the fact that the Son of Man came eating and drinking, and they say, “Behold a gluttonous man and a wine-drinker,” this too has a bearing on the matter. Such, I think, was that wine also in Cana of Galilee which was being drunk at the wedding feast; and when it ran short, He made yet another wine, to which the steward of the feast bore witness that it was exceedingly good and far more excellent than the wine that had already been served, when he said: “Every man sets out the good wine first, and when they have become drunk, then that which is worse; but you have kept the good wine until now.” And Solomon too, who because of the wisdom he had received from God was an object of admiration to the queen of Sheba, who had come to test him with questions in which that same queen might examine him and marvel at him — hear the Scripture recounting it: “And the queen of Sheba,” it says, “saw all the wisdom of Solomon, and the house that he had built, the provision of his banquet, and the seating of his servants and the order of his ministers, and his garments, and his cupbearers, and his burnt offerings which he offered in the house of God, and she was astonished,” and so on. In these things, then, note how she who came from the ends of the earth to hear the wisdom of Solomon marvels, among the rest, also at the food of his banquet, or at his cupbearers, and is said to have been amazed at these things. Now I do not know whether we should suppose the queen to have been so foolish that, having come for this reason from the ends of the earth — that she might hear the wisdom of Solomon — she should marvel at bodily foods, and at that common wine, and at the pourers of wine in the king’s service. For what in these things would seem worthy of a queen’s admiration, seeing they are common to almost all men? But it seems to me that she marveled at the foods of his teaching and the wine of the doctrines which were being proclaimed by him through divine wisdom. This was that wine also which is reported through Jeremiah concerning the sons of Jonadab the son of Rechab, who at that time when the sins of the people had grown strong, and captivity was threatening on account of the iniquities of the populace, were called together to drink wine, and they said that their father Jonadab had commanded them that neither they nor their sons should drink wine forever, nor build houses, nor sow seed, nor plant vineyards, but should dwell in tents all the days of their life. And God embraces them because they had kept their father’s precept and had refused to drink wine. For then, on account of the sins of the people and their iniquities, their vine was of the vine of Sodom, and their branches of Gomorrah, their grape a grape of gall, and a cluster of bitterness; the venom of asps and the fury of dragons was their wine. For this reason, therefore, the sons of Jonadab are held praiseworthy, who refused to drink and to receive such wine — that is, poisoned doctrines and doctrines foreign to the faith of God. For this reason, perhaps, God smote the vines of the Egyptians, as is written in the psalm, lest they should make such wine. Therefore, if we have understood the differences of wine, and have perceived that they consist in the diversity of doctrines, then when the bride here says, “For your breasts are good above wine,” by “wine” let us of course understand good wine, not bad. For the bridegroom’s doctrines are preferred as compared with good doctrines, not bad. For she had first tasted good wine in the law and the prophets; and having, as it were, been prepared beforehand by it to receive gladness of heart, and to make herself ready so that she might be able also to take in that gladness which was to come through the breasts of the bridegroom himself — the teaching more excellent and more eminent than all — she says: “Your breasts are good above wine.”

And see whether we can still fit to this figure that parable of the Gospel which says: “The kingdom of heaven is like a treasure hidden in a field, which when a man has found, he hides it, and for joy over it he goes and sells all that he has, and buys that field.” This treasure, then, is hidden not in some desert place, nor in the woods, but in a field. And it is surely possible that that field has vineyards too, which yield wine, and has also the treasure for the sake of which, when he had sold everything, the man who had found the treasure there bought that field. He, then, who bought the field can say that the treasure which is in the field is good, more than the wine that is in it. So, then, the bridegroom too and the breasts of the bridegroom, which like a treasure lie hidden in the law and the prophets, are good, more than the wine that is in them — that is, more than that teaching which is open and gladdens the hearers. Good, therefore, are the breasts of the bridegroom. For the treasures of wisdom and knowledge are hidden in him; and when these have been opened and revealed to the eyes of the bride, they will seem to her far more excellent than was before that wine of the law and of the prophetic teaching. But if we ought also to understand a third exposition, concerning the perfect soul and the Word of God, we can say that anyone, so long as he is little and has not yet offered himself wholly to God, drinks the wine which that field yields — the field which has within itself also the hidden treasure — and drinking, he is gladdened by the wine. But when he has offered and devoted himself to God, and has become a Nazirite, and has found the hidden treasure, and has come to the very breasts and fountains of the Word of God, he will no longer drink wine and strong drink, saying to the Word of God itself concerning those treasures which are stored up in him of knowledge and wisdom: “For your breasts are good above wine.”

Now there are certain ointments of the Bridegroom, in whose fragrance the Bride has taken delight, and she says: “The scent of your ointments is above all aromatic spices.” Aromatic spices are kinds of perfumed substances. But the Bride had a certain acquaintance with, and knowledge of, aromatic spices — that is, of the words of the Law and the prophets — by which, before the coming of the Bridegroom, she seemed to be instructed, though only in a moderate way, and trained for the worship of God, being as yet a little girl, and living under guardians and stewards and tutors; for “the Law was our tutor unto Christ.” Now all these had been aromatic spices, in which she was seen to be nourished and prepared for her Bridegroom. But when the fullness of times came, and she had grown up, and the Father sent His Only-begotten, anointed with the Holy Spirit, into this world, the Bride, having smelled the fragrance of the divine ointment, and perceiving that all those aromatic spices which she had earlier seemed to use are far inferior in comparison with the sweetness of this new and heavenly ointment, says: “The scent of your ointments is above all aromatic spices.” Since the same Christ is called both Bridegroom and high priest — high priest indeed according to this, that He is the mediator of God and men and of every creature, for which He also became a propitiation, offering Himself a victim for the sin of the world; but Bridegroom according to this, that He is joined to the Church, which has no spot or wrinkle or any such thing — consider whether perhaps that priestly ointment which in Exodus is commanded to be compounded by the art of the perfumer holds the meaning of this ointment which the Bride now, having smelled it, admires; and you will see that those aromatic spices of which the ointment seemed to be compounded, with which Aaron was anointed, since they were earthly and of bodily matter, but this ointment, with which she now saw the Bridegroom anointed, is spiritual and heavenly — therefore she says: “Because the scent of your ointments is above all aromatic spices.” Let us then see how that ointment was compounded: “And the Lord spoke,” it says, “to Moses, saying: Take for yourself the flower of choice myrrh, five hundred shekels, and sweet cinnamon, two hundred and fifty shekels, and sweet cane, two hundred and fifty shekels, and of cassia five hundred shekels according to the holy shekel, and oil from olives, a hin, and you shall make of it the oil of holy anointing, an ointment by the art of the perfumer.” Now these things the Bride had heard reported in the Law, but she now discerns their meaning and truth. See then that these four kinds of that ointment held the pattern of the incarnation of the Word of God, which took a body compacted of four elements — in which body the myrrh preserves the tokens of His death, which He undertook either as high priest for the people or as Bridegroom for the Bride. But that it is written not simply “myrrh,” but “the flower of myrrh,” and “of choice myrrh,” indicated not only His death, but also that He would be the firstborn from the dead, and that those who had been planted together in the likeness of His death would be not only called, but chosen. But the cinnamon is called immaculate, doubtless on account of the Church, which, purified by the washing of water, He made immaculate, having no spot or wrinkle or anything of this kind. But the cane too is taken up, because “His tongue is the pen of a scribe writing swiftly,” designating by the perfumes of sweetness the grace of doctrine. Cassia also is employed, a kind said to be most hot and most burning: in which is shown either the fervor of the Holy Spirit, or the pattern of the coming judgment by fire. And the number of five hundred, or of two hundred and fifty shekels, either holds the mystery of the five senses in Him made perfect a hundredfold, or the number of fifty, being the number of pardon, set down fivefold, signifies the remission of sins given through Him. But all these are gathered together with pure oil, through which is shown either that it was for the sake of mercy alone that He who was in the form of God took the form of a servant, or that those things which had been assumed from material substance in Christ were, through the Holy Spirit, reduced into one, and made into one form, which is the person of the mediator. That material oil, then, could in no way be called the oil of gladness. But this oil — that is, the ointment of the Holy Spirit, with which Christ was anointed, and of which the Bride, now perceiving its scent, has marveled — is rightly called the oil of gladness, because “the fruit of the Spirit is joy”: with which God anointed Him who “loved justice and hated iniquity.” For therefore it is said: “The Lord your God anointed Him with the oil of gladness above His fellows.” And therefore the scent of His ointments is above all aromatic spices. But we use a similar exposition even if this discourse is transferred to each individual soul set in the love and desire of the Word of God, one who has run through all the branches of teaching in order, in which, before the knowledge of the Word of God, she is seen to have been exercised and educated, whether descending from the moral schools or from the natural. For all those were to her certain aromatic spices, inasmuch as in these a commendable instruction and a correction of morals is acquired, in these the vanity of the world is detected, and the false wonders of perishable things are rejected. All these, then, were to her as aromatic spices and certain fragrant perfumes of the soul. But when it came to the knowledge of the mysteries and the science of the divine doctrines, when access was gained to the very gates of wisdom — and wisdom not of this world, nor of the princes of this world who are brought to nothing, but to that very wisdom of God which is discoursed among the perfect, and when the mystery which was not known to former generations was revealed to the sons of men — when, I say, the soul has ascended to the knowledge of so great a secret, she rightly says: “The scent of your ointments” — namely the spiritual and mystical understanding — “is above all aromatic spices” of moral and natural philosophy. But let it not escape us that in certain copies, in place of what we read, “Because your breasts are good above wine,” we find written, “Because your utterances are good above wine”; which, although they may seem to have signified more evidently those very things which we have discoursed by spiritual interpretation, nevertheless we in all things keep to the writings of the Seventy Translators, being certain that the Holy Spirit willed that the forms of the mysteries lie hidden within the divine Scriptures, and not be held openly and in plain view. — COMMENTARY ON THE SONG OF SONGS, BOOK 1

Origen of Alexandria: Now, therefore, let us first inquire what the songs are, of which songs this is said to be the Song. I think, then, that the songs are those which of old were sung through the prophets or through the angels. For the Law is said to have been ministered through angels by the hand of a mediator. All those things, therefore, which were announced through them, were songs going before, sung by the friends of the bridegroom. But this is a single song, which was now to be sung, in the manner of an epithalamium, by the bridegroom himself as he was about to receive his bride to himself: in which the bride no longer wishes to have it sung to her through the friends of the bridegroom, but now desires to hear the words of the bridegroom himself present, saying: “Let him kiss me with the kiss of his mouth.” Whence also it is rightly preferred to all songs; for the other songs which the Law and the prophets sang seem to have been chanted to a bride still small, and to one who has not yet entered the vestibules of mature age; but this song is chanted to one grown up, and now very strong, and who is now capable of the manly power and the perfect mystery. — COMMENTARY ON THE SONG OF SONGS, PROLOGUE

Origen of Alexandria: We must recall what we noted beforehand in the preface, namely that this little book, having the appearance of a wedding-song, is written in the manner of a drama. And we said that a drama is where fixed characters are introduced who speak, while others sometimes come on the scene, and others withdraw, or draw near, and thus the whole is carried forward through the changes of the characters. This, then, will be the character of the whole book, and according to it, so far as we are able, a historical exposition will be fitted by us. But the spiritual understanding is directed, no less according to what we indicated in the preface, either to the Church in relation to Christ under the title of bride or bridegroom, or to the union of the soul with the Word of God. Now, then, there is introduced under the form of the narrative a certain bride who has received, under the title of a betrothal and dowry, most worthy gifts from a most noble bridegroom; but since the bridegroom delays for a very long time, she is stirred by the longing of her love for him, and lies pining in her house, doing everything so that she may at some time see her bridegroom and enjoy his kisses. And since she sees that her love can neither be put off, nor that she is able to obtain what she desires, she turns herself to prayer and makes supplication to God, knowing that he is the Father of her bridegroom. Let us consider her, then, lifting up holy hands without anger and dispute, in modest attire with reverence and sobriety, adorned with the most worthy ornaments with which it is fitting for a noble bride to be adorned, but burning with desire for the bridegroom, and agitated by the inner wound of love, pouring out, as we said, her prayer to God, and saying concerning her bridegroom: Let him kiss me with the kiss of his mouth. These are the things that the historical explanation, composed in the manner of a drama, contains. But let us see whether the inner meaning can be fittingly adapted in this way. Let the Church be the one desiring to be united to Christ. And understand the Church as the assembly of all the saints. Let this Church, then, be as it were the single person of all, who speaks and says: I have all things, I am filled with the gifts which I received before the nuptials under the title of betrothal or dowry. For long ago, when I was being prepared for marriage to the son of the King, the firstborn of all creation, his holy angels obeyed and ministered to me, bringing to me the law in place of a betrothal gift. For the law is said to have been ordained through angels in the hand of a mediator. The prophets also ministered to me. For they too spoke all those things by which they might not only show and point out to me concerning the Son of God — to whom they desired to betroth me by these things which are called pledges and dowry-gifts — but also, that they might kindle me into love and desire of him, they announced to me with prophetic voices concerning his coming, and, filled with the Holy Spirit, they preached to me of his innumerable powers and his immense works. His beauty too, and his fairness, and his gentleness they described, so that by all these things I was inflamed beyond endurance to love of him. But since the age is now nearly at its end, and yet his own presence is not granted to me, but I see only his ministers ascending and descending to me, for this reason I pour out my prayer to you, the Father of my bridegroom, and I beseech you that at last, taking pity on our love, you would send him; that he may now speak to me no longer through his ministers alone, the angels and the prophets, but that he himself may come in his own person, and kiss me with the kiss of his mouth — that is, may pour the words of his own mouth into my mouth, that I may hear him himself speaking, that I may see him himself teaching. For these are the kisses of Christ which he extended to the Church, when in his coming Christ himself, set in the flesh, proclaimed to her the words of faith and charity and peace, according to what Isaiah had promised, and being sent ahead to the bride had said: “Not a legate, nor an angel, but the Lord himself will save us.”

But in the third place of exposition let us introduce the soul, whose whole zeal is to be joined and united to the Word of God, and to enter within the mysteries of his wisdom and knowledge as into the bridal chambers of the heavenly bridegroom; and to this soul too there have been given, as gifts, the very presence of the bridegroom — under the name, that is, of a dowry. For just as the dowry of the Church was the volumes of the law and the prophets, so to this soul let there be reckoned as dowry-gifts the law of nature, and rational sense, and the freedom of the will. And having these gifts of her dowry, let there be for her the teaching of a first instruction, coming down from admonishers and teachers. But since in these things there is not for her the full and perfect fulfillment of her desire and of her love, let her pray that her mind, pure and virginal, may be illumined by the very illuminations and visitations of the Word of God. For when the mind is filled with divine perceptions and understandings through the ministry of no man or angel, then let it believe that it is receiving the very kisses of the Word of God. For the sake, therefore, of these and suchlike kisses let the soul, praying to God, say: Let him kiss me with the kiss of his mouth. For while she was incapable of grasping the pure and solid teaching of the Word of God himself, she received the necessary kisses, that is, perceptions, from the mouth of teachers; but when of her own accord she has now begun to discern obscure things, to unravel what is perplexed, to loose what is entangled, and to explain parables and riddles and the sayings of the wise along the fitting lines of understanding, then let her believe that she has now received the kisses of her bridegroom himself, that is, of the Word of God. And he set “kisses” in the plural, that we may understand that the illumination of each obscure meaning is a kiss of the Word of God conveyed to the perfect soul. And according to this, perhaps, the prophetic and perfect mind was saying: I opened my mouth and drew in the spirit. But by the mouth of the bridegroom we understand the power of God, by which he illumines the mind, and, as if by a certain discourse of love addressed to it — if indeed it is worthy to receive the presence of so great a power — he makes manifest whatever things are unknown and obscure to it; and this is the truer and nearer and holier kiss, which is said to be offered by the bridegroom, the Word of God, to the bride, that is, to the pure and perfect soul. The image of this thing is that kiss which in the Church, at the time of the mysteries, we give to one another. As often, therefore, as we find in our heart, without admonishers, something that is sought concerning the divine doctrines and meanings, so often let us believe that kisses have been given to us by the bridegroom, the Word of God. But when, seeking something concerning the divine meanings, we are unable to find it, then, taking up the affection of this prayer, let us ask of God the visitation of his Word, and let us say: Let him kiss me with the kiss of his mouth. For the Father knows the capacity of each soul, and knows at what time, to which soul, he ought to offer the kisses of his Word — in understandings, that is, and perceptions. — COMMENTARY ON THE SONG OF SONGS, BOOK 1

Origen of Alexandria: Let him kiss me with the kisses of his mouth. Of which this is the sense: How long will my bridegroom send me kisses through Moses, send me kisses through the prophets? Now I long to touch his own lips; let him come himself, let him himself descend. She prays, therefore, to the Father of the bridegroom, and says to him: Let him kiss me with the kisses of his mouth. And because she is such that there is fulfilled upon her that prophetic word in which it is said: While you are yet speaking, I will say, Behold, here I am, the Father hears the bride of the bridegroom, and sends his Son. Seeing him whose coming she had implored, she ceases to pray, and speaks to him face to face: For your breasts are better than wine, and the fragrance of your ointments is above all spices. The Bridegroom, therefore, Christ, sent by the Father, comes anointed to the bride, and it is said to him: You have loved righteousness and hated iniquity; therefore God, your God, has anointed you with the oil of gladness above your fellows. If the bridegroom has touched me, I too shall be of good fragrance; I too am anointed with ointments, and his ointments reach even to me, that I may be able to say with the Apostles: We are the good fragrance of Christ in every place. But we, when we hear these things, still reek with sins and vices, of which the penitent prophet speaks: My scars have festered and are corrupted, because of my foolishness. Sin is of a foul odor; virtue breathes forth ointments, the figures of which you may read again in Exodus. For there too you will find storax, onycha, galbanum, and the rest. These indeed for incense. Then, for the perfumer’s work, various ointments are taken, among which are spikenard and storax. And God, who made heaven and earth, speaks to Moses, saying: I have filled them with the spirit of wisdom and understanding, that they may make the works of the perfumer’s art. God even teaches perfumers. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Origen of Alexandria: If these things are not understood spiritually, are they not mere fables? Unless they have something of a secret in them, are they not unworthy of God? It is necessary, therefore, that he who knows how to hear the Scriptures spiritually — or who at least does not yet know, but desires to know — should strive with all his labor not to live according to flesh and blood, that he may become worthy of the spiritual secrets, and (to speak somewhat more boldly) worthy of a spiritual longing or love. For there is also a spiritual love. And just as there is a certain carnal food and another spiritual, and one drink of the flesh and another of the spirit, so there is a certain carnal love coming from Satan, and another love of the spirit, taking its beginning from God. And no one can be possessed by two loves. If you are a lover of the flesh, you do not receive the love of the spirit. If you have despised all bodily things — I do not say flesh or blood only, but silver and possessions, and the earth itself, and heaven itself (for these shall pass away) — if you have scorned all these, and your soul is bound to none of them, nor are you held back by any love of vices, you can receive spiritual love. This, because the occasion has arisen, [I say] that we might say something of spiritual love. Now it is profitable for us to keep Solomon’s precept — or rather the precept of him who spoke through Solomon concerning wisdom, saying thus: Love her, and she will keep you; encompass her, and she will exalt you; honor her, that she may embrace you. There is a certain spiritual embrace; and would that it might come to pass that a deeper embrace of the bridegroom enclose my bride, that I too may be able to say what is written in the same book: His left hand is under my head, and his right hand shall embrace me. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Origen of Alexandria: Therefore: Let him kiss me with the kisses of his mouth. It is the custom of the Scriptures to put the imperative mood for the optative, as in that place: Our Father, who art in heaven, hallowed be thy name — for “would that it be hallowed”; and now in the present passage: Let him kiss me with the kisses of his mouth, for that which is “would that he might kiss me.” Then she beholds the bridegroom: he comes anointed with ointments. Nor could he come to the bride otherwise, nor was it fitting that the Father should send the Son to the wedding otherwise. With various ointments he anointed him, and made him Christ; he comes breathing forth diverse fragrances, and hears, For your breasts are better than wine. Fittingly the divine word names one and the same thing, according to the quality of the places, by different words. When a victim is offered in the Law, and it wishes to show the understanding, it speaks of the “little breast of separation.” But when someone reclines with Jesus and enjoys the sharing of his thoughts, it addresses not the “little breast,” as above, but the “breast.” Further, when the bride speaks to the bridegroom — because a nuptial song is being brought in — it names neither the “little breast,” as in the sacrifice, nor the “breast,” as in John the disciple, but “breasts,” saying: For your breasts are better than wine. Share, as a bride, in the thoughts of the bridegroom, and you will know that thoughts of this kind make one drunk and glad. And just as the Lord’s inebriating cup is altogether excellent, so the bridegroom’s breasts are better than all wine: For your breasts are better than wine. In the midst of her prayers she turns her words to the bridegroom: And the fragrance of your ointments is above all spices. Not with one, but with all ointments the bridegroom comes anointed. But if he will deign to come also to my soul, made his bride — how beautiful must she be, that she may draw him to herself from heaven, that she may make him come down to earth, that he may come to his beloved! With what beauty must she be adorned, with what love must she burn, that he may speak to her the things he spoke to the perfect bride: For your neck, for your eyes, for your cheeks, for your hands, for your belly, for your shoulders, for your feet! — concerning which, if the Lord grant it, we shall discourse: how the members of the bride are diversified, and how a different praise is spoken of each part, that after the discussion we may labor to have the like said also of our own soul. Better, then, are your breasts than wine. If you have seen the bridegroom, then you will understand that it is true which is said: For your breasts are better than wine, and the fragrance of your ointments is above all spices. Many have possessed spices. The queen of the south brought spices to Solomon, and many others possessed spices; but however much anyone may have had, they cannot be compared to the fragrances of Christ, of which the bride now says: The fragrance of your ointments is above all spices. I think that Moses too had spices, and Aaron, and each one of the prophets. But if I have seen Christ, and perceived the sweetness and fragrance of his ointments, at once I pronounce sentence, saying: The fragrance of your ointments is above all spices. Your name is ointment poured out — a prophetic mystery. Only let the name of Jesus come into the world, and the ointment is proclaimed as poured out. In the Gospel too a woman, taking an alabaster jar of ointment of costly spikenard, poured it over the head and feet of Jesus. Observe diligently what the two women poured over the head of the Savior. For the sinful woman is shown to have poured over his feet, and she who is not called a sinner over his head. Observe, I say, and you will find, in the Gospel reading, that not fables and tales were written by the Evangelists, but mysteries. And so the house was filled with the fragrance of the ointment — if what the sinful woman had is to be referred to the feet, and what the woman who was no sinner had, to the head. Nor is it any wonder that the house was filled with the fragrance, since this world has been filled with it. In the same place it is written of Simon the leper and his house. I think that the leper, the prince of this world, is also called “Simon the leper,” whose house at the coming of Christ was filled with sweet fragrance, when the sinful woman did penance, and the holy woman drenched the head of Jesus with the fragrances of the ointment. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Pseudo-Dionysius the Areopagite: What would any one say concerning the angers, the griefs, the various oaths, the repentances, the curses, the revenges, the manifold and dubious excuses for the failure of promises, the battle of giants in Genesis, during which He is said to scheme against those powerful and great men, and this when they were contriving the building, not with a view to injustice towards other people, but on behalf of their own safety? And that counsel devised in heaven to deceive and mislead Achab; and those mundane and meritricious passions of the Canticles; and all the other sacred compositions which appear in the description of God, which stick at nothing, as projections, and multiplications of hidden things, and divisions of things one and undivided, and formative and manifold forms of the shapeless and unformed; of which, if any one were able to see their inner hidden beauty, he will find every one of them mystical and Godlike, and filled with abundant theological light. — Letter IX to Titus, Section I

Theodoret of Cyrus: Let no earthbound and materially minded person, however, be abashed at the mention of “kisses.” Let them, on the contrary, consider that also at the moment of holy communion we receive the bridegroom’s limbs, caress and embrace them, press them to our heart with our eyes, imagine a kind of embrace, believe ourselves to be with him, embrace him, caress him, love driving out fear, in the words of the divine Scripture.…The Song of Songs introduces the bride saying, “Let him kiss me with kisses of his mouth.” Now, by “kiss” we understand not the joining of mouths but the communion of pious soul and divine Word. It is like the bride saying something of this kind, I experienced your words in writing, but I long to hear your very voice as well, I wish to receive the sacred teaching directly from your mouth and to caress it with the lips of my mind. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:3

Ambrose of Milan: After this, you went up to the priest. Consider what followed. Was it not that of which David speaks: “Like the ointment upon the head, which went down to the beard, even Aaron’s beard”? This is the ointment of which Solomon, too, says, “Your name is ointment poured out, therefore have the maidens loved you and drawn you.” How many souls regenerated this day have loved you, Lord Jesus, and have said, “Draw us after you, we are running after the odor of your garments,” that they might drink in the odor of your resurrection.Consider now why this is done, for “the eyes of a wise man are in his head.” Therefore the ointment flows down to the beard, that is to say, to the beauty of youth; and therefore, Aaron’s beard, that we, too, may become a chosen race, priestly and precious, for we are all anointed with spiritual grace for a share in the kingdom of God and in the priesthood. — On the Mysteries 6:29-30

Bede: The fragrance of the finest ointments. The finest ointments are the gifts of the Holy Spirit, by which the breasts of Christ have a fragrance, because the holy teachers, the ministers of the evangelical milk, progress in the love of virtues through the anointing of the Spirit. And indeed the ointments were good, with which the prophets and priests were visibly anointed under the law; but those ointments are the finest with which the apostles and their successors are invisibly anointed. Of these Paul says: And He who anointed us is God, and who sealed us, and gave us the pledge of the Spirit in our hearts (2 Cor. 1). And the apostle John: And the anointing which you have received from Him, remains in you (1 John 2). And you do not need anyone to teach you, but as His anointing teaches you about all things, etc. (Ibid.). Also, they are fragrant with the finest ointments when they spread the reputation of their good works or preaching far and wide; just as they themselves say: But thanks be to God, who always leads us in triumph in Christ Jesus, and manifests the fragrance of His knowledge through us in every place (2 Cor. 2). Moreover, he gives the reason why His breasts are fragrant with the finest ointments, while he adds: — Commentary on the Song of Songs

Bede: Oil poured forth is your name. Nor is it to be wondered if his limbs exude with ointments, for he himself received his name from oil, so that by anointing he is called Christ, that is, the anointed one. That anointing indeed of which Peter says: “How God anointed him with the Holy Spirit and with power” (Acts 10). For indeed, the Holy Spirit is accustomed to be understood by the name of oil, as the prophet testifies, who in the praises of the same bridegroom says: “God, your God, has anointed you with the oil of gladness beyond your companions” (Psalms 45). Therefore, his name is not oil dropped, but poured forth, because as his precursor said of him: “God does not give the Spirit by measure. The Father loves the Son and has given all things into his hand” (John 3). He is also rightly considered by the name of poured oil among his elect, upon whom, appearing in the flesh, he lavishly poured out the gift of his Spirit, so that the things once held secret in one nation, Judea, now, by clear grace, flooded the ends of the whole world, fulfilling the prophecy which said: “I will pour out my Spirit on all flesh” (Joel 2). Explaining this, the apostle Peter said: “Exalted therefore at the right hand of God, and having received the promise of the Holy Spirit from the Father, he has poured forth this gift which you see and hear” (Acts 2). Therefore, his name is oil poured forth, because it is rightly named for what it is, that is, full of the Holy Spirit, rightly named for what his gift of the Spirit works, anointing the hearts of the elect. — Commentary on the Song of Songs

Bede: Therefore, the young maidens have loved you. He calls young maidens the souls which, reborn in Christ, have cast away the filth of the old man. These adhere so much more to the love of their Creator, as they recognize themselves to receive solely by His grace, both the remission of sins and the gifts of the Spirit, through which they advance in virtues. Hence, they openly profess and say that the Love of God, namely the root of all virtues, has been poured into our hearts through the Holy Spirit who has been given to us (Rom. V). It is also not to be doubted that the earlier saints loved the Lord with a perfect love, and that their pious throngs can mystically be called young maidens, who trampled the examples of the old sinner through the faith of truth, and pursued the rewards of a new life with undoubting hope. Therefore, one of them, certain already of the future good things, speaks to his soul, saying: Your youth will be renewed like the eagle’s (Psal. CII). But these things now more aptly fit the heirs of the New Testament, because they are specifically regenerated to God as sons of adoption through the washing of grace. The more they love Him, the greater gifts they receive from Him, so that as soon as they are freed from the flesh, if they have lived rightly, they ascend to the joys of the heavenly kingdom. — Commentary on the Song of Songs

Eusebius of Caesarea: And as we are examining his name, the seal of all we have said may be found in the oracle of Solomon the wisest of the wise, where he says in the Song of Songs: “Your name is as ointment poured forth.” Solomon, being supplied with divine wisdom, and thought worthy of more mystical revelations about Christ and his church, and speaking of him as heavenly bridegroom and her as bride, speaks as if to [Christ] and says, “Your name, O Bridegroom, is ointment,” and not simply ointment, but “ointment poured forth.” And what name could be more suggestive of ointment poured forth than the name of Christ? For there could be no Christ, and no name of Christ, unless ointment had been poured forth. And in what has gone before I have shown of what nature the ointment was with which Christ was anointed. — PROOF OF THE GOSPEL 4:16

Gregory the Dialogist: “Ointment poured forth” is divinity incarnate. For if ointment is in a vessel, it gives off less scent, but if it is poured out, the fragrance of the poured ointment spreads far and wide. The name of God, therefore, is ointment poured forth, because from the immensity of His divinity He poured Himself outward into our nature, and from being invisible, He made Himself visible: for if He had not poured Himself out, He would never have become known to us. The ointment poured itself out when He preserved Himself as God and yet presented Himself as man. Concerning this pouring out, Paul says: “Who, being in the form of God, did not consider it robbery to be equal with God, but emptied Himself, taking the form of a servant” (Phil. 2:7). What Paul said, “He emptied Himself,” Solomon said, “He poured out.” Therefore, because the Lord became known to the human race through the humility of the Incarnation, let it be said to Him: “Your name is ointment poured forth.” There follows: “Therefore the young maidens have loved you.”

What do we understand by “young maidens” in this passage, if not the souls of the elect renewed through baptism? For the life of sin belongs to the old man, and the life of righteousness to the new. Because, therefore, he poured out his ointment abroad, he made the young maidens burn with love for him; because he presented renewed souls as fragrant with desire for him. Childhood does not yet suit love; old age ceases from love. A child is one who has not yet begun the pursuit of an ardent life; an old man is one who had indeed begun, but has ceased. Therefore, since neither those who have not yet begun burn with love for the Lord, nor those who had begun but have grown cold, setting aside both childhood and old age, the young maidens are said to run — that is, those souls who are in the very fervor of love itself.

However, we can understand this in another way. For youth can be referred to weakness. Indeed, the youthful ages are the order of angels, who have been overcome by no frailty, conquered by no weakness. Let it therefore be said: “Your name is oil poured out, therefore the young maidens have loved you;” that is, because through your incarnation you poured out knowledge of yourself outwardly, therefore weak souls are able to love your human nature. For those supreme Powers, as though of youthful age, love you even there where you have not been poured out, because they see you even there where you contain yourself in the state of divinity. You, therefore, who are seen even when not poured out by those highest orders, as by those of youthful age, are poured out outwardly for the sake of men, so that you may also be loved by the young maidens, that is, by weak minds. — Commentary on the Song of Songs, Chapter 1

Jerome: Like ointment upon the head, which runs down upon the beard, the beard of Aaron. Oh, if there were time for us to discuss each detail, a day could not suffice us. We read in Exodus how the priestly ointment is prepared; then we read how there was another ointment, with which the kings were anointed. There was also another ointment with which the prophets were anointed. And why do I say more? All the ointments had their own distinctions and mysteries. Do we marvel about holy persons? A leper, after he has been cleansed, after he has been sprinkled with hyssop and with the blood of a bird, and one bird is released into the wilderness, he too has his own proper ointment. Nothing is sanctified except through ointment. Therefore the young maidens also say in the Song of Songs: “Thy name is ointment poured out. After thee we will run in the fragrance of thy ointments.” — HOMILIES ON THE Psalms 45 (Psalms 132)

Origen of Alexandria: The historical exposition here is indeed the same as in the preceding passages, and it runs on through the present place too until some change of persons occurs, since this is what is demanded by the order of the drama that we have adopted in this exposition. Yet there may well be seen in these words a certain prophecy uttered from the person of the bride concerning Christ — that at the coming of our Lord and Savior it would come to pass that his name should be so diffused throughout the whole earth and through the entire world that it would become a fragrance of sweetness in every place, just as the Apostle too said: “For we are the good fragrance of Christ in every place; to some indeed a fragrance from death unto death, but to others a fragrance from life unto life.” For if to all he had been a fragrance from life unto life, she would surely have said here too: “All have loved you and drawn you.” But she says that now, when your name has become an ointment poured out, they have loved you — not those aged souls, souls clothed with the old man, having wrinkles and spots, but the maidens, that is, souls set in the growth of youth and beauty, souls that are ever being made new and are renewed from day to day, putting on the new man who has been created according to God. Therefore for the sake of these maidens, souls set amid advances and increases of life, he who was in the form of God emptied himself, that his name might become an ointment poured out; that he might no longer dwell only in the unapproachable light and remain in the form of God, but that the Word might be made flesh, whereby these maidens, these souls set amid advances of progress, might not only love him but also draw him to themselves. For each soul draws and takes to itself the Word of God according to the measure of its capacity and its faith. And when the souls have drawn the Word of God to themselves and have grafted him into their senses and understandings, and have felt his sweetness and the pleasantness of his fragrance, when they have taken in the perfume of his ointments — that is, when they have come to know the reasons for his coming, the causes of his redemption and his passion, and the love wherewith for the salvation of all he, the immortal one, went even to the death of the cross — then the maidens, invited by all these as by the fragrances of a certain divine and unspeakable ointment, that is, souls made full of vigor and eagerness, run after him, and hasten to the fragrance of his sweetness not with a slow step nor with tardy paces, but with rapid course and all speed, even as did he who said: “So I run that I may lay hold.”

But as to what she says: “Your name is an ointment poured out, therefore the maidens have loved you, and have drawn you after them; in the fragrance of your ointments we will run” — the maidens draw Christ to themselves, if indeed it be understood of the Churches, which is one when it is perfect. But the maidens are many, while they are still being instructed and are making progress. These, then, draw Christ to themselves through faith, because Christ, when he shall have seen two or three gathered together in the faith of his name, goes thither, and is in the midst of them, drawn by their faith and summoned by their unanimity. But if, by the third exposition, these things ought to be understood of the soul that follows the Word of God, then whatever soul has first been schooled in moral matters and secondly has also been exercised in natural matters, through all those things which we have shown above to be taught in these disciplines, that very correction of morals, and the erudition in things, and the uprightness of learning draws the Word of God to itself, and he is willingly drawn; for he comes most gladly to erudite souls, and indulgently allows himself to be drawn by them, and graciously grants it. But I truly ask: if his name alone, because it has become an ointment poured out, has wrought so great a work, and has so roused up the maidens that first they drew him to themselves, and, having him with them, took in the fragrance of his ointments, and straightway ran after him — if all these things, I say, have been effected by his name alone, what do you suppose his very substance will do? What of virtue, what of vigor will these maidens receive from it, if in some way they should ever be able to attain to that very incomprehensible and unspeakable substance of his? For my part I think that, if they should ever attain to this, they will no longer walk nor run, but, bound by certain bonds of his love, will cleave to him, so that no place for any further movement may remain in them any more, but they may be with him one spirit, and there may be fulfilled in them that which is written: “As you, Father, in me, and I in you are one, so may these also be one in us.”

But now, for the moment, as it seems, the bride, having joined to herself many maidens — of whom it is said in what follows that there is no number — being seized by one sense alone, that is, by smell only, records that she runs into the fragrance of the ointments of the bridegroom; whether because she herself still has need of running and of progress, or because she indeed is perfect, but on behalf of these maidens who still have need of running and of progress she too confesses that she runs; just as that man also, when he himself was not under the law, nevertheless became under the law, that he might gain those who are under the law; and again, though he is under the law of Christ, yet to those who are without law he too became without law, that he might save those who are without law. And this comes to pass, as we have said, while as yet only her sense of smell has received him. What do you suppose they will do when the Word of God has occupied their hearing also, and their sight and touch and taste, and has furnished to each several sense the powers proper to it, according to their nature and capacity? — so that the eye, if it has been able to see his glory, the glory as of the Only-begotten of the Father, may no longer wish to see anything beyond, nor the hearing to hear anything other than the Word of life and salvation. But also the one whose hand has handled of the Word of life will handle nothing further that is material, nothing fragile and perishable; nor, when the taste has tasted the good Word of God, and his flesh, and the bread which came down from heaven, will it endure to taste anything else after these. For in comparison with his sweetness and pleasantness every remaining savor will seem to it rough and bitter, and therefore it will feed on this alone. For whatever sweetness it may desire, it will find in this; for he renders himself apt and suited to all things. In short, to those who are regenerated from incorruptible seed he becomes rational and guileless milk; but to those who are weak in anything he offers himself as vegetables, for the friendship and grace of hospitality. But to those who, according to their capacity of receiving, have senses exercised to the discernment of good and evil, he offers himself as solid food. But if there are any who have gone out of Egypt, and, having followed the pillar of fire and cloud, have come into the wilderness, he descends to them from heaven, furnishing them a minute and subtle food, like to that of the angels, so that man eats the bread of angels. He has also in himself many other and innumerable differences of foods, which meanwhile one clothed with skin, with flesh and bones and sinews, cannot receive. But whoever has been worthy to return and to be with Christ, and whoever, being found faithful in a little, shall be set over many things, he will taste and receive the delight of the Lord, being brought to a certain place which, on account of this abundance and variety of foods, is named the place of delights. For which reason it is also said to be situated in Eden, which signifies delights. For there it will be said to him: “Delight yourself in the Lord.” And he will delight not in the one sense of eating and tasting only, but he will also delight in hearing and in sight and in touch and in smell. For he will run into the fragrance of his ointment. And thus he who has come to the summit of perfection and of blessedness will delight with all his senses in the Word of God. Wherefore we too, being set in these passages, entreat the hearers of these things that they mortify their carnal senses, lest they take up anything of what is said according to the motions of the body, but that they present those more divine senses of the inner man for the receiving of these things; even as Solomon also teaches us, saying: “But you shall find the divine sense.” And as Paul too writes to the Hebrews concerning the perfect, as we mentioned above, that they have senses exercised to the discernment of good or evil; showing that there are in man, besides these bodily senses, five others no less, which are sought by exercise, and are called exercised, namely when they examine the understanding of things with a keener sharpness. For not perfunctorily and carelessly is that to be heard which the Apostle says concerning the perfect, that they have senses exercised to the discernment of good or evil.

That this may shine forth more clearly, let us take, if it seems good, an example from these bodily senses, and so at last we shall presently come to those divine senses of the inner man which Scripture names. For if the bodily eye have the exercise of sight, with no obstacle hindering it, it will apprehend either the colors of bodies, or their magnitudes and qualities, wholly and without any falsity. But if the sight be hindered either by a mist, or by some other weakness, and it think the red to be white, and the green to be black, or that something is straight when it is crooked and twisted, without doubt the judgment of the mind will be thrown into confusion, and one thing will be taken for another. So, then, the inner sight also, unless it be trained by instruction and diligence, whereby through much experience it may have discernment of good and evil, but ignorance and inexperience fall upon its eyes like a mist, or even the languor of some malice come upon it as upon bleary eyes, can in no way behold the distinction of good or evil: and thence it comes to pass that it does evil things as though they were good, and spurns good things as though they were evil. And according to this pattern which we have treated concerning the sight of the body and of the soul, consequently also concerning hearing, and taste, and smell, and touch, by referring the several powers of each kind of the bodily senses to the senses of the soul, you will clearly recognize what exercises ought to be applied in each, and what amendment ought to be prepared. But we have pursued these things with a somewhat broad digression, wishing to show that the smelling of the bride and of the maidens, whereby they smelled the odor of the bridegroom’s ointments, is spoken not of the sense of the body, but of that divine and inner odor of him who is called the inner man. This sense of smelling, therefore, insofar as it is sound and whole, having received the odor of Christ, leads from life unto life. But if it be not sound, having received this odor, it casts down from death into death, according to him who said: “For we are the good odor of Christ, to some indeed of life unto life, but to others an odor of death unto death.” Finally, those too who have understanding of herbs and skill in spices report that there are certain spices, of which, if certain animals catch the odor, they straightway perish; but others are refreshed by the same odor, and receive life. And now, therefore, in these very expositions and discourses which we have in hand, there seems to be for some life out of life, but for others death out of death. For if the man who is called animal, who cannot perceive and understand the things that are of the Spirit of God, hear these things expounded in this way, without doubt he will mock, and will pronounce these things to be foolish and empty, saying that dreams are being treated rather than the causes of things and divine doctrines. For these men, therefore, this odor of the Song of Songs becomes death unto death, that is, from the death of unbelief unto the death of judgment and condemnation. But to those who follow the spiritual and subtle sense, and who understand that there is greater truth in the things that are not seen than in the things that are seen, and that the invisible and spiritual things are held to be truer with God than the visible and bodily ones, this kind of understanding will without doubt seem worthy to be embraced and followed. For they recognize that such is the path of the truth to be understood by which one comes to God. But if he who judges these things foolish and to be mocked be a stranger to the faith, it is no wonder. But if there be any one of those who seem to believe, and to receive the authority of the Scriptures, and yet does not receive this form of spiritual exposition, but mocks and disparages it, let us try from other places of the Scriptures to instruct and persuade him. And if perhaps he can thus come to his senses, let us say some such things as these to him: it is written, “The commandment of the Lord is bright, enlightening the eyes.” Let him tell us, then, what are the eyes that are enlightened by the light of the commandment. And again: “He that hath ears to hear, let him hear.” What are these ears, which he who has them, he alone is said to hear the words of Christ? And again: “For we are the good odor of Christ unto God”; and in another place: “Taste and see that the Lord is sweet.” And what does another say: “Our hands have handled of the word of life.” Do you think that in all these things he will not be moved to observe that all these things are spoken not of the bodily senses, but of those which we have taught to be present in each one according to the inner man? — unless he who is of this sort be driven by the vice of contentiousness and boasting. Since by these vices both that inner sight is blinded, and the sense of smell is stopped up, and the hearing is hardened, deservedly he can neither see the things that are spiritual, nor hear, but neither can he catch that odor of Christ, whereby, now that it has been received, the maidens themselves, in whom this sense was well sound and vigorous, run after him into the odor of his ointments, and running they do not fail, nor grow weary, because, refreshed by the sweetness of that odor which is from life unto life, they continually grow strong.

What he says can also still be understood in this way: “Your name is ointment poured out. Therefore the maidens have loved you.” The only-begotten Son of God, though he was in the form of God, emptied himself and took the form of a servant. But he emptied himself, without doubt, of the fullness in which he was. Those, therefore, who say that “of his fullness we have all received,” they themselves are the maidens who, receiving of that fullness out of which he emptied himself — and his name became an ointment poured out — say, “After you we will run in the odor of your ointments.” For unless he had poured out the ointment, that is, the fullness of the divine Spirit, and humbled himself even to the form of a servant, no one could have grasped him in that fullness of divinity — except perhaps the bride alone, inasmuch as she seems to indicate that this ointment was poured out and gave the cause of love not to herself, but to the maidens. For thus she says: “Your name is ointment poured out; therefore the maidens have loved you.” As if she were to say: The maidens indeed have loved you for this reason, because you emptied yourself of the form of God, and your name became an ointment poured out. But I have loved you not for the ointment poured out, but for the very fullness of the ointments. For this is what she indicates in that place where she says, “The odor of your ointments is above all spices.” But as to the fact that she too says that, together with the maidens, she will run after him, I say this is the reason: that all who are perfect become all things to all, that they may gain all, as we have already explained above. — COMMENTARY ON THE SONG OF SONGS, BOOK 1

Origen of Alexandria: Your name is ointment poured out. As ointment, which by its outpouring scatters its fragrance far and wide, so the name of Christ has been poured out. Over all the earth Christ is named, in all the world the Lord is proclaimed. For his name is ointment poured out. Now the name of Moses is heard, which before was shut up only within the narrow bounds of Judea. For not one of the Greeks makes mention of him, nor in any history of Gentile letters do we find anything written about him or the rest. As soon as Jesus shone forth in the world, he led forth with him the Law and the Prophets, and truly was fulfilled, Your name is ointment poured out. Therefore the maidens have loved you. Because through the Holy Spirit the love of God has been poured out in our hearts, fittingly the name of “outpouring” is introduced: Your name is ointment poured out. As she says this, the bride beholds the maidens. When she was entreating the Father of the bridegroom, and speaking face to face to the bridegroom himself, the maidens were not yet present. But in the midst of her prayers the choir of young girls enters, and is praised by the bride’s words: Therefore the maidens have loved you, and drawn you. And the maidens answer: We will run after you, toward the fragrance of your ointments. How beautifully do the bridegroom’s attendants not yet have the confidence of the bride! The bride does not follow behind his back, but enters at his side. She grasps the bridegroom’s right hand, and her hand is held by the bridegroom’s right hand. But the handmaids enter after him. There are sixty queens and eighty concubines, and maidens without number. One is my dove, my perfect one; she is the only one of her mother, the only one of her who bore her. After you, therefore, we will run, toward the fragrance of your ointments. To those who walk with all uprightness it is said: After you we will run, toward the fragrance of your ointments, according to that word: I have finished the course; and that: Those who run in the stadium all run indeed, but one receives the prize. The prize is Christ; and these maidens, whom we recognize as standing outside because of the beginning of their love, according to that example — But the friend of the bridegroom, standing and hearing him, rejoices with joy because of the bridegroom’s voice — undergo something of the same kind. When the bridegroom enters, they remain outside; but the bride — beautiful, perfect, without spot, without wrinkle — having entered into the bridegroom’s chamber, into the royal inner sanctuary, returns to the maidens, and announces to them the things which she alone has beheld, and says: — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Song of Solomon 1:4

Augustine of Hippo: The Canticle of Canticles sings a sort of spiritual rapture experienced by holy souls contemplating the nuptial relationship between Christ the King and his queen-city, the church. But it is a rapture veiled in allegory to make us yearn for it more ardently and rejoice in the unveiling as the bridegroom comes into view—the bridegroom to whom the canticle sings, “The righteous love you,” and the hearkening bride replies, “There is love in your delights.” — City of God 17.20

Augustine of Hippo: Some great thing it is we are to see, since all our reward is seeing; and our Lord Jesus Christ is that very great sight. He who appeared humble, will himself appear great and will rejoice us, as he is even now seen of his angels.… Let us love and imitate him; let us run after his ointments, as is said in the Song of Solomon: “Because of the sweet smell of your good ointments, we will run after you.” For he came and gave forth a sweet smell that filled the world. Whence was that fragrance? From heaven. Follow then toward heaven, if you do not answer falsely when it is said, “Lift up your hearts.” Lift up your thoughts, your love, your hope, that it may not rot upon the earth.… “For wherever your treasure is, there will be your heart also.” — EXPLANATIONS OF THE Psalms 91:20

Bede: Draw me, we will run after you. So far, this is the voice of the Synagogue; that is, of that people who, faithfully devoted, anticipated the incarnation of the Savior, who responded with the prophets preaching for a long time at the beginning of the song: Let him kiss me with the kiss of his mouth; that is, let him appear himself, and speaking mouth to mouth, may he grant me examples of living, and gifts. Then, in the following verses, she indicated what kind of gifts those would be, how much to be loved by chaste souls. Hence, the voice of the Church is introduced, that is, of those who came to faith after the time of his incarnation. For she first prayed for the Lord to come and bring her the kiss of peace; this one, knowing he has now come in the flesh and already ascended to heaven, no longer asks him to descend to her in the same way, but rather desires to follow him to heaven. Which, seeing that it cannot be done by herself, rightly implores the guidance of him to whom she wishes to come. Draw me, she says, we will run after you. As if she plainly says: Indeed, we would wish to run in your ways, to follow the footsteps of your works which you marked living on earth, to reach you presiding in heaven; but because without you we can do nothing, we pray that you deign to give us your hand; help us running to you with your assistance. Thus, indeed, we can only rightly run and finish the race if we run with you as leader and helper. Hence the Apostle, who boasts, saying: I have fought the good fight, I have finished the race, I have kept the faith (II Tim. II), in another place clearly teaches whether he could direct his steps by himself, or ran being drawn by the Lord, saying: But I labored more abundantly than they all: yet not I, but the grace of God which was with me (I Cor. XV). Though it is said in the singular number, Draw me, it is joined, We will run, because the Church of Christ is one throughout the world, and it consists of many faithful souls; who in this place are called maidens, due to the life of new conversation. — Commentary on the Song of Songs

Bede: The king has brought me into his chambers. The eternal king’s chambers are the inner joys of the heavenly homeland, into which the holy Church has now been brought through faith and will be fully brought in the future through reality. The bride, that is, the Church of Christ, speaks to the young maidens, the faithful souls, her members newly reborn in Christ. Therefore, I beseech the bridegroom to help us, running after him, by giving his hand, lest we fail; because I have already tasted the sweetness of the heavenly kingdom, I have already tasted and seen that the Lord is good. I have already known the good things prepared for me in heaven, revealed by him. And then, turning to the one who revealed these things to her, her king and Lord, she hastens to give thanks for his benefits, saying: — Commentary on the Song of Songs

Bede: We will exult and rejoice in you, etc. Which is to say openly, By no means do we exalt ourselves for the received gifts; but in everything that we live well, we exult, indeed, we will always exult and rejoice in your mercy; remembering always, how much kindness you have shown us, in how you have been pleased to mitigate the austerity of the law with the grace of evangelical faith. — Commentary on the Song of Songs

Bede: The righteous love you. Therefore, not in ourselves, but we will exult and rejoice in you, mindful of your gifts, because all those who are upright in heart have learned that you are to be loved before all and above all. Nor can those who prefer anything to your love be completely righteous, from whom alone they have whatever good they possess. And consider what he said earlier: The young maidens loved you; but now, he says, The righteous love you. And it should be gathered that he called youth nothing other than the uprightness of heart, when those who have cast off the impurity of the old man put on the new man, which is created according to God in justice, and holiness, and truth. Likewise, the righteous love you, because no one can truly love the Lord unless they are upright. For whoever violates the righteousness of justice by deed, word, or even thought, in a wicked manner, vainly say they love the Creator, whose commands they despise. For this is the love of God, that we keep his commandments, as the evangelist John testifies (1 Epistle V). But after the holy Church has been brought into the cellars of Christ, namely through the knowledge and hope of heavenly goods, after she has learned to love him with an upright heart, and to rejoice and exult only in his grace, it remains to show what struggle she undergoes for the same love of him, and what affliction she endures for the acquisition of the goods she has tasted. — Commentary on the Song of Songs

Gregory of Elvira: “The king introduced me to his chambers.” This is the church speaking, who confesses Christ the Son of God to be King. But what is the chamber to which Christ the King introduced his queen, the church, if not the mystery of the heavenly kingdom? For who does not know that Christ introduced his church, that is, his own flesh, to that place from which he had descended without flesh, that is, the gates of heaven? We learn that the church is the flesh of Christ from the authority of the apostle, who said “the flesh of Christ, which is the church.” — EXPLANATION OF THE SONG OF SONGS 1:20

Gregory the Dialogist: Hence in the voice of this same Church it is said through Solomon, “Behold, he comes leaping upon the mountains and bounding over the hills.” For she considered the heights of such great works and said, “Behold, he comes leaping upon the mountains.” For in coming for our redemption, He made certain leaps, so to speak. Do you wish, dearest brothers, to recognize His very leaps? From heaven He came into the womb, from the womb He came into the manger, from the manger He came to the cross, from the cross He came into the tomb, from the tomb He returned to heaven. Behold, so that He might make us run after Him, the Truth made manifest through the flesh made certain leaps for us, because “He rejoiced as a giant to run His course,” so that we might say to Him from the heart, “Draw us after You; we will run in the fragrance of Your ointments.” — Forty Gospel Homilies, Homily 29

Gregory the Dialogist: Do you wish, dearest brothers, to recognize His very leaps? From heaven He came into the womb, from the womb He came into the manger, from the manger He came to the cross, from the cross He came into the tomb, from the tomb He returned to heaven. Behold, so that He might make us run after Him, the Truth made manifest through the flesh made certain leaps for us, because “He rejoiced as a giant to run His course,” so that we might say to Him from the heart, “Draw us after You; we will run in the fragrance of Your ointments.” — Forty Gospel Homilies, Homily 29

Gregory the Dialogist: Everyone who is drawn is drawn against his will, either because he is unable or because he is unwilling. But he who says “Draw me” has something that he wills and something that he does not will. Human nature wills to follow God, but overcome by the habit of weakness, it does not prevail to follow as it ought. Therefore it sees that there is one thing in itself by which it strives, and another thing in itself for which it has no strength, and rightly says: “Draw me.” Paul had seen himself as willing yet not able when he said: “With my mind I serve the law of God, but with my flesh the law of sin” (Rom. 7:25); and, “I see another law in my members, warring against the law of my mind” (ibid., 23). Because, therefore, there is one thing in us that urges us on and another that weighs us down, let us say: “Draw me after you; we will run in the fragrance of your ointments.” We run in the fragrance of God’s ointments when, breathed upon by His spiritual gifts, we long ardently for the vision of Him.

It should be known that in the matter of men following God, sometimes they walk, sometimes they run, sometimes they run vigorously. He who follows tepidly, as it were, walks after God; he who follows frequently, runs; he who follows perseveringly, runs perfectly. For the heart was immobile for following God, and was unwilling to walk after him, until the coming of the Lord appeared in the world and moved human minds from their insensible standing place. Whence it is written: “His feet stood still, and the earth was moved” (Hab. 3:5, according to the LXX). Here, however, it is not movement but running that is spoken of, because it is not enough that we follow, unless we also run with desire. But because not even running suffices unless one also runs perfectly, Paul says: “So run that you may obtain” (1 Cor. 9:24). And some, while they run too much, slip into indiscretion; for they are wise more than is necessary, and they now set themselves before him whom they were following, while they choose their own virtues and set aside the judgments of him whom they were following. Whence it is well that when it was said, “we will run,” it was prefaced with “after you.” For they run after God who consider his judgments, who prefer his will to their own, and who strive to reach him through worthy action and discernment. Hence the prophet, considering the will of God, says: “My soul has clung after you” (Ps. 63:9). Hence it is said to Peter when he gives counsel: “Get behind me, Satan; for you do not savor the things of God, but the things of men” (Matt. 16:23; Mark 8:33). Because therefore perfect souls behold the judgments of God with the utmost caution, and presume to anticipate them neither through sluggishness nor through indiscreet fervor, it is well said: “We will run after you in the fragrance of your ointments.” For then we run after you, when we both follow by loving and do not anticipate the divine judgments by fearing.

The Church of God is like a kind of royal house; and this house has a gate, has a stairway, has a dining hall, has bedchambers. And everyone within the Church who has faith has already entered the gate of this house; because, just as a gate opens the rest of the house, so faith opens the door to the remaining virtues. Everyone within the Church who has hope has already come to the stairway of the house; for hope elevates the heart, so that it seeks the things above and abandons the things below. Everyone who, placed in this house, has charity walks as if in the dining hall; for charity is broad, which extends even to the love of enemies. Everyone who, placed in the Church, already searches into sublime things, already considers hidden judgments, has as it were entered into the bedchamber. Of the gate of this house someone said: “Open to me the gates of justice, and having entered through them I will praise the Lord” (Psalms 117:19). Of the ascent of hope he said: “He has disposed ascents in his heart” (Psalms 83:6). Of the broad dining halls of this house it is said: “Your commandment is exceedingly broad” (Psalms 118:96). In the broad commandment, charity is specifically designated. Of the king’s bedchamber he was speaking who said: “My secret is mine” (Isaiah 24:16). And elsewhere: “I heard secret words which it is not permitted for men to speak” (2 Corinthians 12:4). The first entrance of this house, then, is the gate of faith; the second advance, the stairway of hope; the third, the breadth of charity; the fourth, now the perfection of charity unto the knowledge of the secrets of God. Because the holy Church, in her perfect members, that is, in her holy teachers, in those who are already full and rooted in the mysteries of God, has as it were arrived at sublime secrets, and while still placed in this present voice, already penetrates those things. “The king brought me into his bedchamber,” she says: for through the prophets, through the apostles, through the teachers, who while placed in this life already penetrated the sublime secrets of that life, the Church had entered into the bedchamber of her king.

And it must be carefully noted that he does not say “into the chamber of the bridegroom,” but “into the chamber of the king.” For by naming the king, he wishes to show the reverence due to secrets, because the more powerful the chamber is, the greater the reverence that must be shown regarding those things into which one enters. Therefore, lest anyone, while coming to know the secrets of God, while searching out hidden judgments, while being raised to the heights of contemplation, become puffed up and slip into pride, it is said that one enters the chamber of the king — that is, of him to whom all the greater reverence must be shown, the more the soul is led to know his secrets. So that each person may profit who, already exalted through grace, has arrived at sublime secrets, let him examine himself, and from that very advancement be more deeply humbled. Hence Ezekiel too, as often as he is led to contemplate sublime things, is called “son of man,” as if it were said to him: Consider what you are, and do not be exalted by those things to which you are raised. But it belongs to few in the Church to search out and comprehend these sublime and hidden judgments of God. Nevertheless, when we see that strong men are able to attain such great wisdom as to contemplate the secrets of God in their hearts, let us little ones also have confidence — that at some time we may come to pardon, and at some time to his grace.

While the Church, in those who are perfect, enters the chamber of the king, the young maidens promise themselves the hope of exultation; because while the strong attain to the contemplation of sublime things, the weak take hope of pardon for their sins.

This bridegroom has breasts, he who is also called king on account of reverence. He has breasts — holy men clinging to him with their heart. The breasts are fixed in the chest cavity, and by internal nourishment they draw sustenance to those whom they nourish to strength. Holy men, therefore, are the breasts of the bridegroom, because they draw from what is innermost and nourish outwardly. His breasts are the apostles; his breasts are all the preachers of the Church. Wine, as we said above, was in the prophets; wine was in the law. But because greater commandments were given through the apostles than had been given through the prophets, it is rightly now said: “Mindful of your breasts above wine” — because those who can fulfill the things that are commanded in the New Testament without doubt transcend that knowledge of the Law.

Yet we can also understand this in another way: “Remembering your breasts above wine.” There are many who indeed have the wine of wisdom, but do not have the knowledge of humility. Knowledge puffs these up, because charity does not build them up. But there are truly many who have the wine of knowledge in such a way that they know how to consider the gifts of doctrine, the gifts of spiritual grace; for the gifts of spiritual grace are like certain breasts on the chest, which subtly minister and nourish through hidden spiritual channels. “Remembering therefore your breasts above wine”: because those who know how to pursue the gifts of your grace, so that they do not attribute to themselves what they know, but are not puffed up by the same wisdom they have received—they surpass those who are puffed up and carried away by their own wisdom. For it is more to be wise humbly than merely to be wise; for it is not truly to be wise if one is not wise humbly. “Remembering therefore your breasts above wine”: because those who know how to consider the gifts of spiritual grace transcend those who indeed have knowledge, but do not have recognition of the gifts in their memory. Therefore, to speak plainly: “Remembering your breasts above wine”: because humility is stronger than knowledge. For wine is the knowledge that intoxicates, while the memory of the breasts is what sobers, what recalls one to the recognition of gifts. “Remembering your breasts above wine”: because humility conquers the abundance of knowledge.

The upright love you: As if he were saying: Those not yet upright still fear. The upright love you: for everyone who does good works out of fear, even if he is upright in his work, is not upright in his desire; for he would wish that what he feared did not exist, and he would not do good works. But whoever does good works out of love is upright both in work and in desire, yet the sweetness of love is hidden from those who fear. Whence it is written: How great is the multitude of your sweetness, O Lord, which you have hidden from those who fear you, and have perfected for those who hope in you (Psalms 30:20). For the sweetness of God is unknown to those who fear God, but becomes known to those who love him. Therefore whoever has striven to be upright through love, his love is perfect, so that he does not fear the judge when he comes, so that whatever he has heard about eternal punishments, he does not dread. Whence also Paul, while awaiting the coming of the judge, while seeking the rewards of eternal life, says: Which God has prepared not only for me, but also for all who love his coming (2 Timothy 4:8). For eternal rewards are prepared by the judge for those who love, because everyone who knows that he does evil works fears the judge when he comes; but whoever is confident in his own works seeks the coming of the judge. Therefore rewards are prepared for those who await the coming of God and who love his coming; because they do not love the coming of the judge unless they are confident in their own case. Moreover, all certainty, the uprightness of certainty, is in love; and therefore it is rightly said: The upright love you. — Commentary on the Song of Songs, Chapter 1

Hippolytus of Rome: “The king introduced me to his treasures.” Who is this king, if not Christ himself? And what are these treasures, if not his chambers? This is the people who say, “We will rejoice and delight in you,” for he calls everyone. First, it tells us about the past, then it reveals a time of penance in the future: “We will rejoice and delight in you.” “I loved your breasts more than wine,” not the wine that was mixed by Christ, surely, but the wine whereby Noah previously languished in drunkenness, the wine that deceived Lot. “We loved your fonts of milk more than this wine” because breasts were the commandments given by Christ; they delight but certainly do not inebriate. For this reason, indeed, the apostle said, “Do not drink so much wine that you become drunk.” Therefore the beloved now says, “I loved your breasts more than wine; righteousness loves you,” because those who follow the way of righteousness are those who love you, whereas unbelievers hate you and deserve retribution from the judge. — TREATISE ON THE SONG OF SONGS 3:1.4

Jerome: There also—the Lord himself is my witness—when I had shed copious tears and had strained my eyes toward heaven, I sometimes felt myself among angelic hosts and for joy and gladness sang, “Because of the sweet smell of your good ointments, we will run after you.” — LETTER 22.7

Origen of Alexandria: When the bride had made known to her bridegroom that the young maidens, captivated by his fragrance, were running after him, and that she too would run with them so as to offer them a pattern in all things, now, as though having already won the prize of her labor because she outran those who were running, she says that she has been brought in by the bridegroom king into his chamber, that there she might behold all the royal riches. In this, assuredly, she rightly rejoices and exults, inasmuch as she has now looked upon the secret and hidden things of the king. This is, according to the sequence of the drama proposed, as it were the historical sense. But since she whose case is here treated is the Church coming to Christ, or the soul cleaving to the Word of God, what other chamber of Christ and storehouse of God are we to believe there to be, into which he brings either the Church or the soul that cleaves to him, save that very hidden and recondite meaning of his, of which Paul too was speaking: “But we have the mind of Christ, that we may know the things that are given to us by God.” These are those things “which eye has not seen, nor ear heard, nor have they entered into the heart of man, which God has prepared for those who love him.” When therefore Christ leads the soul into the understanding of his own meaning, she is said to be brought into the chamber of the king, in which are “the treasures of his wisdom and knowledge hidden.” Now it seems not without significance that, whereas she could have said, “My bridegroom has brought me in,” or “my brother,” or something of this kind, as is her custom, now, because she was about to speak of a chamber, she has said the chamber of the king, and has set down no other name, in which perhaps someone even middling might be understood. But I think that in these words the king is named for this reason: that through this name the chamber might be shown to be exceedingly rich, being royal indeed and filled with many and immense riches. Wholly near to this man there seems to me to have been also that one who said that he had been caught up to the third heaven, and from there into paradise, and had heard “unspeakable words which it is not lawful for a man to utter.” For what do you think those words were which he heard? Did he not hear them from the king? And did he not hear them being set in the chamber, and near the chamber? And those words were, I believe, some such as these: that they exhorted him to greater progress, and promised him that if he should persevere unto the end, he too might be able to enter the chamber, according to that which is also promised through the prophet: “I will give you dark treasures, hidden, invisible. I will open to you, that you may know that I am the Lord your God who have called your name Israel.” The young maidens therefore run after him, and into his fragrance, yet each according to her strength — one indeed more swiftly, another a little more slowly, another even lower than the rest and in the last place, another in the first place. Nevertheless all of them run, but one is perfect, who runs in such a way as to arrive and alone receive the prize. For she alone it is who says: “The king has brought me into his chamber,” whereas before she had said, not of herself alone, but of many: “After you, into the fragrance of your ointments, we will run.” She is therefore brought into the chamber of the king, and is made a queen, and it is she of whom it is said: “The queen stood at your right hand in a gilded garment, girded about with variety.” But concerning those young maidens who had been running after her, and had remained far behind her in the very courses of their running, it is said: “Virgins shall be brought to the king after her, her companions shall be brought to you: they shall be brought in gladness and exultation, they shall be led into the temple of the king.” But this too we ought to note in this passage, that just as the king has a certain chamber into which he brings his queen or his bride, so also the bride has her own chamber, into which she is admonished by the Word of God, when she has entered, to close the door, and so, with all those riches of hers shut up within that chamber, to pray to him who sees in secret, and looks upon how great the wealth — that is, the virtues of the soul — which the bride has stored within her chamber, so that, seeing her riches, he may grant her petitions. For “to everyone who has it shall be given.”

But as for what she says, “Let us exult and rejoice in you,” this seems to be spoken in the person of the young maidens, who desire and beg of the bridegroom that, just as the bride has attained what is perfect and exults, so they too may now deserve to complete their course and to arrive at the king’s chamber, so that, having beheld and gazed upon all those things of which she boasts, they too may exult as she does, and rejoice in him. Or else it may be seen to be said to the bride by the young maidens who congratulate her and make promises and petitions, that they may become sharers in her exultation and gladness. — COMMENTARY ON THE SONG OF SONGS, BOOK 1

Origen of Alexandria: The bride indeed, after she had earned kisses from the very mouth of the bridegroom, and to receive and enjoy his breasts, says to him: “Good are your breasts above wine.” But the maidens, who had not yet come to that degree of blessedness, nor received the summit of perfection, nor by practice and works fulfilled the fruit of perfect charity, so that they might, as it were from experience, declare of his breasts that they are good — yet seeing the bride delighted and refreshed by the breasts of the bridegroom, namely from the fountains of wisdom and knowledge that flow from his breasts, and taking up cups of heavenly doctrine as imitators of his perfection and desiring to walk in the same footsteps — they promise, and say: “We will love your breasts above wine,” that is: We indeed have not yet ascended to that perfection, that we should now love your breasts more than wine, or at least your breasts which are above wine (for the sense will appear to stand in either way); yet we hold hope, being maidens, of advancing to that age wherein we may be able not only to be fed and nourished from the breasts of the Word of God, but also to love the one who nourishes. Now these maidens are, as we have often already said, the souls who seem to have been imbued with the first and initial instructions that are strong at the beginning, and gladdened as it were by a certain wine, only by the training of tutors and guardians and the pedagogue, being as it were little ones, who would indeed have it in their powers to love wine, but would not yet have it in their age, that they could be moved or stirred by the love of the bridegroom’s breasts. But when the fullness of times comes, and Christ has advanced in them in age and wisdom, and they have now begun to perceive what the breasts of the bridegroom are, and what perfection of the Word of God is designated in them, and what fullness of spiritual doctrine, then they also promise that more than the wine which they now drink as little ones, they will love the breasts of the bridegroom; that is, they will be more inclined toward the perfect and, in all fullness, the established teachings of Christ than they were before seen to be, whether in common studies, or in the instructions of the Law and the prophets. — COMMENTARY ON THE SONG OF SONGS, BOOK 1

Origen of Alexandria: This also the maidens seem to me to declare, as if making satisfaction for the fact that they had promised they would love the breasts of the bridegroom above wine, and do not yet love them in the present, nor show the entire force of charity. This voice, then, is as of those accusing themselves: as those who have not yet, having cast off all iniquity, arrived at equity, so that they might now be able to love above wine the breasts of the bridegroom, knowing it to be unfitting that anything of iniquity should still remain in one who has arrived at the perfection of spiritual or mystical doctrine. Since, therefore, the summit of perfection consists in charity, and charity admits nothing of iniquity, and where there is nothing of iniquity, there without doubt is equity, rightly then is she said to be equity who loves the bridegroom. And see whether it is not on this account that that saying too seems to have been spoken by the Savior in the Gospel: “If you love me, keep my commandments.” If, therefore, he who loves Christ keeps his commandments, there is no iniquity in him, but equity remains in him; it is equity, therefore, which keeps his commandments and loves Christ. And again: If he who keeps the commandments himself loves Christ, and the commandments are kept in equity, then it is equity which loves Christ; he who does anything iniquitous neither keeps the commandments nor loves Christ. It will therefore be that, as much iniquity as is in us, so far are we from the love of Christ, and so much transgression of his commandments is held to be in us. And therefore let us set down equity to be a certain straight rule, so that if there is anything of iniquity in us, applying and drawing over it this straightedge of the commandments of God, whatever in us is crooked, whatever is twisted, may be cut off from the line of this rule, so that it may be said also of us: “Equity has loved you.” But we can also take it in this way, so that what she said, “Equity has loved you,” may seem to be similar as if she had said: Justice has loved you, and truth, and wisdom, and chastity, and each single virtue. Nor be surprised indeed if we say that it is the virtues which love Christ, since in other places we are accustomed to take Christ to be the very substance of the virtues themselves. And this too you will frequently find applied in the divine Scriptures according to places and occasions. For we find that he himself is called both justice, and peace, and truth. And again it is written in the Psalms: “Justice and peace have kissed”; and: “Truth has arisen from the earth, and justice has looked down from heaven.” All of which, indeed, he himself is said to be, and again are said to embrace him. But he is likewise called the bridegroom, and the same is also named the bride, as it is written in the prophecy: “As on a bridegroom he has placed a mitre on me, and as a bride he has adorned me with an ornament.” — COMMENTARY ON THE SONG OF SONGS, BOOK 1

Origen of Alexandria: The king has brought me into his chamber. She does not say, “he has brought us, the many, into his chamber.” The many remain outside; into the chamber the bride alone enters, that she may see the dark and hidden treasures, and report to the maidens: The king has brought me into his chamber. Again the maidens, that is, the very great throng of brides who are but beginning, when the bride has entered the bridegroom’s chamber and beholds the riches of her husband, while they await his coming, sing joyfully together: We will exult and be glad in you. They rejoice at the bride’s perfection. There is no rivalry in the virtues. This love is clean, this love is without vice. We will exult and be glad in you; we will love your breasts. She who is the greater already enjoys the milk of your breasts, and says, exulting: Better are your breasts than wine. But these who bring exultation and gladness — for they are maidens — bring love, and say: We will exult and be glad in you. We will love — not “we love,” but “we will love” — your breasts above wine. Then they speak to the bride: Equity has loved you. They praise the bride, giving her the name of “equity” from her own virtues: Equity has loved you. Again the bride answers the maidens: — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Origen of Alexandria: So too the inner man, in order to distinguish the fragrance of righteousness from the stench of sinfulness, has other nostrils. … And Solomon too says in the Song of Songs through the mouth of the daughters of Jerusalem: “We will run after you, to the fragrance of your perfumes.” Consequently, as with our nostrils we perceive fragrance and stench, so too the inner man, if his gracious sensations are sound, has a perception of the fragrance of righteousness … and of the stench of sinfulness. — DIALOGUE WITH HERACLIDES

Theodoret of Cyrus: She is admitted to the inner chamber, the quarters and rooms of the bridegroom, and boastfully says to her own retinue, “The king introduced me into his chamber,” that is, he revealed to me his hidden purposes, the plan concealed from ages and generations he made known to me, the treasuries obscure, hidden, and unseen he opened to me, in keeping with the prophecy of Isaiah. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:5

Ambrose of Milan: It is written, “Ethiopia shall stretch out her hand unto God.” In this is signified the appearance of holy church, who says in the Song of Solomon, “I am black and comely, O daughters of Jerusalem”: black through sin, comely through grace; black by natural condition, comely through redemption, or certainly, black with the dust of her labors. So it is black while fighting but comely when it is crowned with the ornaments of victory. — On the Holy Spirit 2.10.112

Ambrose of Milan: The church, having put on these garments through the laver of regeneration, says in the Song of Songs, “I am black and comely, O daughters of Jerusalem.” Black through the frailty of its human condition, comely through the sacrament of faith. And the daughters of Jerusalem beholding these garments say in amazement, “Who is this that comes up made white?” She was black; how is she now suddenly made white? — On the Mysteries 7:35

Bede: I am black, etc. Black evidently from the adversity of oppressions, but beautiful in the comeliness of virtues; truly, the more beautiful in the sight of the internal judge, the more harassed and seemingly defiled by the greater oppressions of the foolish. However, the daughters of Jerusalem, to whom she speaks, are called souls imbued with heavenly sacraments, longing for the home of the heavenly homeland. For consoling these in her tribulations, the holy mother says: I am black, but beautiful, daughters of Jerusalem. As if she plainly says, Indeed, I appear very vile in the eyes of the persecutors; but before God, I shine gloriously in the confession of truth. Therefore, it does not behove you to be saddened in this exile of labors, who remember that you are citizens of the heavenly homeland, who hasten toward the vision of eternal peace through the adversities of the fleeting world. — Commentary on the Song of Songs

Bede: Like the tents of Kedar, etc. Kedar was the son of Ishmael, of whom it was said: His hand against all, and the hand of all against him (Gen. XVII). The truth of which prophecy is proven today by the nation of the Saracens, who are hated by all and descended from him: and the Psalmist, besieged by afflictions, affirms this when he says: I have lived with those who dwell in Kedar, my soul has been a long-time sojourner. With those who hate peace, I was peaceful (Psal. CXIX). For neither is it read that David suffered any hatred from the Ishmaelites themselves; but wanting to exaggerate the evils he suffered from Saul or his other adversaries, he lamented that he was vexed by the wickedness of the nation, which never sought peace with anyone. On the contrary, Solomon was peaceful both in name and in life. Hence, as Scripture testifies, all the kings of the lands desired to see the face of Solomon, to hear the wisdom that God had given into his heart. Therefore, he says: I am black but beautiful, like the tents of Kedar, like the curtains of Solomon; it is distinguished thus: she is black as the tents of Kedar, beautiful as the curtains of Solomon. For the holy Church, often darkened by the afflictions of unbelievers, seems as if it were an enemy to the entire world, fulfilling the word the Lord said, And you will be hated by all because of my name (Matt. X). Thus, she is always beautiful in the sight of her Redeemer, as if truly worthy to be visited by the King of peace himself. And it should be noted that Kedar, by its very name, which signifies darkness, hints at either wicked men or unclean spirits. Just as Solomon, who is interpreted as peaceful, also indicates by the mystery of the name itself; of whom it is written, His empire will be multiplied, and peace will have no end; upon the throne of David and upon his kingdom, and so on (Isaiah IX). And when it is said that the Church is black like the tents of Kedar, it is placed not for truth, but for the estimation of the foolish, who think it provides a dwelling for vices or evil spirits within itself. But when it is called beautiful as the curtains of Solomon, it is placed as an example of truth, because, as Solomon was accustomed to make tents for himself out of the skins of dead animals, so the Lord gathers the Church for himself out of those animals who have learned to renounce carnal desires. Hence he said to all: If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me (Matt. XVI). And the Apostle says, Mortify therefore your members which are upon the earth (Coloss. III). Some, reading this sentence thus, Black am I but beautiful, say that the Church is black in her carnal members or false brethren, like the tents of Kedar; but beautiful in her spiritual members, like the curtains of Solomon. But if we pay attention to what is written about the Lord, We saw him, and he had neither form nor beauty (Isaiah LIII); which was said not about his sin, for he had absolutely no sin, but about his passion, it is evident that the Church too, not because of sins or the vices of sinners, but because of her temptations and her sufferings, with which she is constantly exercised, claims to be black. This sense is affirmed also by the following words, when it is said: — Commentary on the Song of Songs

Caesarius of Arles: It is said concerning the church of the Gentiles, “I am dark and beautiful, O daughter of Jerusalem.” Why is the church dark and beautiful? She is dark by nature, beautiful by grace. Why dark? “Indeed, in guilt was I born, and in sin my mother conceived me.” Why beautiful? “Cleanse me of sin with hyssop, that I may be purified; wash me, and I shall be whiter than snow.” — SERMON 124:1

Cassiodorus: We read in the Song of Songs of the church which bears the image of the Lord Savior, “I am black and beautiful,” that is, black physically and beautiful in heavenly merits. He demonstrates why he used the word beautiful: as Christ put it, the world was reconciled to God through grace. - “Exposition of the Psalms 44.3”

Cassiodorus: Concerning the church which bears the image of the Lord Savior, one reads the following passages in Song of Songs: “I am black and beautiful,” that is, black with regard to the physical body, but beautiful because of heavenly merits. Then he shows why he used the term beautiful: as Christ says, the world was reconciled to God by grace. — EXPOSITION OF THE Psalms 44:3

Gregory of Elvira: It adds, “I was dark and beautiful, O daughters of Jerusalem.” I have to confess that I am astonished at how the church is here called dark and beautiful, since it is not possible for what is dark to be beautiful. How can something dark be so beautiful, or something beautiful be so dark? But pay attention to the mystery of the Word and see how elevated is the sense with which the Holy Spirit speaks. The church called herself dark on account of those from the Gentiles who would become believers, all of whom were seen to be blackened with the filthy smoke of idolatry and sepulcher of sacrifices. But they were made beautiful through faith in Christ and the holiness of the Spirit, whom they received. Hence she said, “I was dark” because she had not yet seen herself as the sun. — EXPLANATION OF THE SONG OF SONGS 1:23-24

Gregory of Nyssa: The bride further speaks to her pupils of an amazing fact about herself in order that we might learn of the bridegroom’s immense love for humankind who added beauty to the beloved [bride] through such love. “Do not marvel,” she says, “that righteousness has loved me.” Although I have become dark through sin and have dwelt in gloom by my deeds, the bridegroom made me beautiful through his love, having exchanged his very own beauty for my disgrace. After taking the filth of my sins upon himself, he allowed me to share his own purity, and filled me with his beauty. He who first made me lovely from my own repulsiveness has showed his love for me.…The bride says, although the beauty given to me by being loved by righteousness now shines forth, I still realize that in the beginning I was not radiant but black. My former life has created this dark, shadowy appearance. Although I am black, I am now this beautiful form, for the image of darkness has been transformed into beauty.… Then the text adds further words for strengthening the minds of its pupils. The cause of darkness is not ascribed to the Creator, but its origin is attributed to the free will of each person. — HOMILIES ON THE SONG OF SONGS 2

Gregory the Dialogist: We know that in the beginnings of the Church, when the grace of our Redeemer had been preached, some believed and others did not believe; but those who believed were despised by the unbelievers, and having suffered a kind of persecution, were judged to have departed, as it were, into the way of the Gentiles. Whence the Church in those same persons cries out against those who were not converted: “I am black, but beautiful, O daughters of Jerusalem.” I am black indeed by your judgment, but beautiful through the illumination of grace. How black? “Like the tents of Kedar.” Kedar is interpreted as “darkness”; for Kedar was the second of the lineage of Ishmael, and the tents of Kedar were the tents of Esau. How then black like the tents of Kedar? Because in your sight I have been judged after the likeness of the Gentiles, that is, after the likeness of sinners. How beautiful like the curtain of Solomon? It is reported that when Solomon built the temple, he covered all those vessels of the temple with curtains of skin. But surely the skins of Solomon could be beautiful in the service of the king. But since Solomon is interpreted as “peaceful,” let us understand him as the true Solomon; for all souls clinging to God are skins of Solomon, mortifying themselves and returning to the service of the King of peace. I am indeed in judgment like the tents of Kedar, since I am judged to have departed, as it were, into the way of the Gentiles; but according to the truth I am like the curtain of Solomon, because I cling to the service of the King. — Commentary on the Song of Songs, Chapter 1

Hippolytus of Rome: “I am black and beautiful, daughters of Jerusalem.” I am a sinner, but even more, I am beautiful, because Christ loved me. “I am black and beautiful, daughters of Jerusalem.” All nations, come and gather and look at me, the beloved. “Do not marvel at my countenance because I am darkened or because the sun’s glance has made me swarthy.” … Nor is it because Christ has despised me, since [Scripture] calls him the true sun, for it says, “And the sun of righteousness will appear to you who fear my name.” — TREATISE ON THE SONG OF SONGS 4:1-2

Jerome: Born, in the first instance, of such parentage we are naturally black. Even when we have repented, so long as we have not scaled the heights of virtue, we may still say, “I am black but comely, O daughters of Jerusalem.” … “For this cause shall a man leave his father and his mother and shall be joined unto his wife, and they two shall be” not as is there said, “of one flesh” but “of one spirit.” Your bridegroom is not haughty or disdainful; he has “married an Ethiopian woman.” When once you desire the wisdom of the true Solomon and come to him, he will avow all his knowledge to you; he will lead you into his chamber with his royal hand. He will miraculously change your complexion so that it shall be said of you, “Who is this that goes up and has been made white?” — LETTER 22.1

Origen of Alexandria: In other copies we read: “I am black and beautiful.” Here again the person of the bride is introduced as speaking; but she speaks not to those young maidens who are accustomed to run with her, but to the daughters of Jerusalem, to whom she seems to make reply as to those who have disparaged her unsightliness, and to say: I am indeed dark, or black, so far as concerns color, O daughters of Jerusalem; but I am beautiful, if one looks upon the inner lineaments of my members. For the tents of Kedar too, she says — Kedar being a great nation — are black, and the very nation of Kedar is interpreted as blackness or darkness. But the skins of Solomon also are black, and yet on that account the blackness of the skins did not appear unseemly to so great a king in all his glory. Do not therefore, O daughters of Jerusalem, reproach me with the fault of my color, since there is no lack of beauty in my body, whether natural or acquired by exercise. This is what the historical drama contains, and the outward form of the tale set before us. But let us return to the mystical order. This bride who speaks holds the person of the Church gathered out of the nations. But the daughters of Jerusalem, to whom her discourse is addressed, are those souls who, on account of the election of the fathers, are indeed called most beloved, but enemies on account of the Gospel. These are the daughters of the earthly city Jerusalem, who, seeing the Church out of the nations — ignoble, as they suppose, in that she cannot ascribe to herself the nobility of Abraham, Isaac, and Jacob, yet forgetting her own people and her father’s house, coming even to Christ — despise her and cast a shadow upon her for the ignobility of her race. And the bride, perceiving that the daughters of the former people impute this to her, and that on this account she is even called black, as one who has not the brightness of her fathers’ learning, replies to these things and says: I am indeed black, O daughters of Jerusalem, in that I do not descend from the stock of illustrious men, nor have I received the illumination of the law of Moses; yet I have my own beauty with me. For there is in me first that which was made in me according to the image of God; and now, coming to the Word of God, I have received back my own comeliness. For although, on account of the darkness of my color, you compare me to the tents of Kedar and to the skins of Solomon, yet Kedar too descends from Ishmael. For in the second place there was born of Ishmael this Kedar; and Ishmael was not without a share in the divine blessing. But you also compare me to the skins of Solomon, which are none other than the skins of the tabernacle of God; and yet I marvel at you, O daughters of Jerusalem, that you would reproach me with the blackness of my color. How do you not remember what is written in the law — what Miriam suffered, who disparaged Moses because he had taken to wife a black Ethiopian woman? How are you ignorant that the shadow of that image is now being fulfilled in me in truth? I am that Ethiopian woman; I am black indeed for the ignobility of my race, but beautiful because of repentance and faith. For I have received into myself the Son of God, I have received the Word made flesh. I have come to him who is the image of God, the firstborn of all creation, and who is the brightness of glory and the radiance of his substance, and I have become beautiful. Why then do you reproach one who is being converted from sin — a thing which the law forbids to be done? And how do you glory in the law, while you transgress the law? But since we are at those places where the Church that comes from the nations says that she is black and beautiful, although it may seem long and laborious to gather from the divine Scriptures in what places, or in what manner, the form of this mystery went before, nevertheless it does not seem to me a thing to be altogether omitted, but rather to be recalled as briefly as may be. First, then, in the book of Numbers it is thus written concerning the Ethiopian woman: “And Miriam spoke to Aaron, and they disparaged Moses on account of the Ethiopian woman whom he had taken to wife, and they said: Has the Lord spoken to Moses alone? Has he not spoken also to us?” And again in the third book of Kings it is written concerning the queen of Sheba, that she came from the ends of the earth to hear the wisdom of Solomon, in this manner: “The queen of Sheba heard the name of Solomon, and the name of the Lord, and she came to test him with riddles; and she came to Jerusalem with a very great retinue: and camels bearing spices, and much gold, and precious stone; and she came in to Solomon, and spoke to him all the words that were in her heart, and Solomon declared to her all her words, and there was no word which the king omitted, and which the king did not declare to her. And the queen of Sheba saw all the prudence of Solomon, and the house which he had built, and the food of Solomon, and the seat of his servants, and the order of his ministers, and his garments, and his cup-bearers, and his burnt offerings which he offered in the house of the Lord, and she was astounded, and said to king Solomon: The word is true which I heard in my land concerning your word and your prudence, and I did not believe those who spoke to me until I came, and my eyes saw, and behold, not even the half is of what was told me. For you have added good things beyond all the report which I heard in my land. Blessed are your women, blessed are these your servants who stand in your presence always, and hear all your prudence. Let the Lord your God be blessed, who has given you the throne of Israel. Because the Lord loved Israel, and willed him to abide forever, he set you as king over them, that you might do judgment with justice, and judge them. And she gave to Solomon a hundred and twenty talents of gold, and very many spices, and precious stone. Never had such spices come, nor in such abundance, as the queen of Sheba gave to king Solomon.” Now this history we have wished to repeat somewhat more at length, and to insert into this our exposition, knowing that these things so greatly befit the person of the Church which comes from the nations to Christ, that the Lord himself in the Gospels made mention of this queen, saying that she came from the ends of the earth to hear the wisdom of Solomon. And he calls her the queen of the South, in that Ethiopia lies in the parts of the South, and is set as it were at the utmost, at the ends of the earth. We find, moreover, that Josephus too makes mention of this same queen in his history, adding this also, that after she had returned, he says, from Solomon, king Cambyses, marveling at her wisdom — which without doubt she had received from the wisdom of Solomon — named her, he says, by the name Meroë. And he relates that she held the kingdom not only of Ethiopia, but also of Egypt. We shall add still further those things which in the sixty-seventh psalm are contained concerning this same form. It says there, then: “Scatter the nations that desire wars, and let ambassadors come out of Egypt; Ethiopia shall stretch out her hand to God before the rest. Kingdoms of the earth, sing to God, sing psalms to the Lord.” There is yet, in the fourth place, in Zephaniah the prophet, written concerning this same figure in this manner: “Therefore wait for me, says the Lord, in the day of my resurrection, in my testimony,” that is, in my witness, “because my judgment is unto the gathering of the nations, that I may receive kings, and pour out upon them the wrath of my indignation. In the fire of my zeal shall all the earth be consumed. For then will I turn among the peoples a tongue into its generation, that all may call upon the name of the Lord, and serve him under one yoke. From beyond the rivers of Ethiopia I will receive those who are scattered, and they shall bring sacrifice to me. In that day you shall not be confounded, O Sheba, for all your devices in which you have acted impiously against me.” But in Jeremiah also it is written, that certain princes of the people of Israel cast Jeremiah into the pit of Melchiah the king’s son, which was in the house of the prison, and they let him down with ropes, and in the pit there was no water, but mire, and he was in the mire. But Abdemelech, an Ethiopian man, a eunuch, who was in the king’s house, hearing that they had cast Jeremiah into the pit, spoke to the king, and said: My lord king, these men have done evil in all that they have done to Jeremiah the prophet, in that they have cast him into the pit, and he will die there from the face of famine, since there are now no more loaves in the city. And the king commanded this Abdemelech the Ethiopian, saying: Take from here thirty men, and lead him up out of the pit, that he die not there. And what more? It was Abdemelech the Ethiopian who led Jeremiah up out of the pit. And a little after: The word of the Lord came to Jeremiah, saying: Go, and say to Abdemelech the Ethiopian, saying: Thus says the Lord God of Israel: Behold, I am bringing my words upon this city for evil, and not for good, and I will save you in that day, and I will not give you into the hands of the men whom you fear. Saving I will save you from before their face, and by the sword you shall not fall, but your soul shall be for salvation, because you have trusted in me, says the Lord. These things, for the present, could occur to us from the holy Scriptures, by which it seems to me that the mystery of the little verse set before us from the Song of Songs is confirmed, in which she says: “I am dark (or black) and beautiful, O daughters of Jerusalem, like the tent of Kedar, and like the skins of Solomon.” Moses, then, is found in Numbers to take a dark, or black, Ethiopian woman to wife, on whose account Miriam and Aaron disparage him, and, indignant, say: “Has the Lord spoken to Moses alone? Has he not spoken also to us?” In which, if you consider it carefully, the historical narrative is not even found to have coherence. For what will seem to fit the matter, that, being indignant on account of the Ethiopian woman, they should say: “Has the Lord spoken to Moses alone? Has he not spoken also to us?” For it were fitting, if this were the cause, that they should say: You ought not, O Moses, to have taken an Ethiopian woman to wife, and of the seed of Ham, but one of your own race, and of the house of Levi. None of these things do they say, but they declare: “Has God spoken to Moses alone? Has he not spoken also to us?” In which it seems to me too that, according to the mystery, they understood rather what was being done, and saw that Moses — that is, the spiritual law — was now passing over into the nuptials and wedlock of the Church gathered from the nations; and that Miriam, who held the form of the forsaken Synagogue, and Aaron, who held the image of the carnal priesthood, seeing that the kingdom was taken away from themselves, and given to a nation bringing forth its fruits, said: “Has God spoken to Moses alone? Has he not spoken also to us?” Finally, though such and so magnificent works of faith and patience of Moses are related, never was he exalted by God with such praises as now, when he took the Ethiopian woman to wife. Now it is said of him, that “Moses was a man exceedingly meek above all men who are upon the earth.” Now the Lord also says of him this: “If there be a prophet among you, I will speak to him in visions, or in dreams, not so with my servant Moses, who is faithful in all my house. Mouth to mouth will I speak to him, in his own form, and not in a riddle, and he saw the glory of the Lord. And why were you not afraid to detract from my servant Moses?” All these things, on account of his marriage with the Ethiopian woman, did Moses deserve to hear from the Lord. But of these things we have treated more fully in the book of Numbers; and if anyone judges it worthy to know them, let him seek them out there. But now let it suffice to prove from these things that she herself is the black one, and beautiful, and the Ethiopian woman, whom Moses — that is, the spiritual law, which without doubt is the Word of God and Christ — takes into his own wedlock, though the daughters of Jerusalem, namely this common people with their priests, detract and disparage. But let us also look at those things which we brought forward from the third book of Kings concerning the queen of Sheba — she likewise being no less an Ethiopian woman, to whom the Lord bears witness in the Gospels, that in the day of judgment she comes with the men of the unbelieving generation, and condemns them, because she came from the ends of the earth to hear the wisdom of Solomon; and he adds, that “a greater than Solomon is here,” teaching by this that the truth is greater than the figures of the truth. She came then, this queen — nay rather, according to her figure, the Church came from the nations to hear the wisdom of the true Solomon and the true peaceable one, our Lord Jesus Christ. And she came, first indeed testing him by riddles and questions, which before seemed to her insoluble, and by him she is set free concerning the knowledge of the true God and concerning the creatures of the world, or concerning the immortality of the soul and the judgment to come — which with her and with her teachers, the gentile philosophers at least, always remained uncertain and doubtful. She came, then, into Jerusalem — that is, into the vision of peace — with a multitude and much power; for she came not with one nation only, as the Synagogue before had the Hebrews alone, but with the nations of the whole world; bringing also gifts worthy of Christ: the sweetnesses of spices, that is, good works, which ascend to God through the odor of sweetness. But she came also filled with gold — that is, without doubt, with meanings and rational teachings, which before faith she had already gathered from this common and scholarly learning. She brought also precious stone, by which we may understand the ornaments of morals. With this equipment, then, she enters in to the peaceable king Christ, and opens to him her heart — that is, in the confession and repentance of her preceding faults — and she spoke to him all that was in her heart; wherefore Christ also, who is our peace, declared to her all her words, and there is no word which the king omitted and did not declare to her. Finally, when now the time of his passion drew near, thus he speaks to her — that is, to his chosen disciples: “Now I will not call you servants, but friends, because the servant knows not what his master does. But I have made known to you all things whatsoever I have heard from my Father.” Thus, then, is fulfilled what he said, that there was no word which the peaceable Lord did not declare to the queen of Sheba — that is, to the Church gathered from the nations. But if you look upon the state of the Church and consider her dispensations and orderings, then you will perceive how the queen marveled at all the prudence of Solomon. At the same time inquire also why she did not say “all the wisdom,” but “all the prudence” of Solomon; since indeed learned men will have prudence to be understood of human affairs, wisdom of divine. For this reason perhaps the Church too, now for the present, marvels at the prudence of Christ, while she is on earth and dwells among men. But when that which is perfect shall have come, and she shall have been translated from the earth to heaven, then she will see all his wisdom, when now not through an appearance, not through riddles, but face to face she will look upon each single thing. She saw also the house which he built — without doubt the mysteries of his incarnation. For this is the house which wisdom built for herself. She saw the food of Solomon. Those, I think, of which he said: “My food is to do the will of him who sent me, that I may accomplish his work.” She saw also the seat of his servants. He means, I think, the ecclesiastical order, which is held in the seats of the episcopate or the presbytery. She saw the orderings, or stations, of his ministers. He mentions, as it seems to me, the order of deacons who stand by the divine ministry. But she saw also his garments. Those, I believe, with which he clothes them, of whom it is said: “As many of you as have been baptized in Christ, have put on Christ.” But his cup-bearers too — I reckon these are called the teachers, who mix the Word of God and doctrine for the peoples like wine, that it may gladden the hearts of the hearers. She saw also his burnt offerings — without doubt the mysteries of prayers and supplications. When, then, she had seen all these things in the house of the peaceable king — nay, of Christ — this black and beautiful one was astounded, and said to him: “The word is true which I heard in my land concerning your word and your prudence.” For because of your word, which I have recognized to be a true word, I have come to you. For all the words which were spoken to me, and which I heard, when I was in my land — namely, from the teachers of the world and the philosophers — were not true. This alone is the true word, which is in you. But perhaps it may seem needful to inquire how the queen says this to the king, that “I did not believe those things which were told me concerning you,” since surely she would not have come to Christ, had she not believed. But see whether we can solve in this way what is set down. “I did not,” she says, “believe those who spoke to me.” For I did not direct my faith toward those who spoke of you, but toward you — that is, I believed not men, but you, God. And through them indeed I heard, but to you I came, and I believed; with whom my eyes have seen far more things than were announced to me. For truly, when this black and beautiful one shall have come into the heavenly Jerusalem, and shall have entered into the vision of peace, she will look upon far more and more magnificent things than are now announced to her. For now it is as in a mirror and a riddle, but then she will see face to face, when she shall obtain those things which eye has not seen, nor ear heard, nor have they ascended into the heart of man. And then she will see that not even the half is of those things which she heard while set in this her land. Blessed, then, are the women of Solomon — without doubt the souls which become partakers of the Word of God and of his peace. Blessed are his servants who stand in his presence always. Not those who sometimes stand by, and sometimes do not stand by, but who always, and without intermission, stand by the Word of God — these are truly blessed. Such was also that Mary who sat at the feet of Jesus, and heard him, to whom the Lord himself also gave testimony, saying to Martha: “Mary has chosen the best part, which shall not be taken from her.” Still further this black and beautiful one says: “Blessed is he who willed to give you upon the throne of Israel.” For truly, because the Lord loved Israel, and willed that it should stand forever, he set you as king over it. Whom? The peaceable one, without doubt. For Christ is our peace, who made both one, and dissolved the middle wall of the partition. And after all these things, she gave, it says, a hundred and twenty talents of gold to king Solomon, did the queen of Sheba. This number, a hundred and twenty, is consecrated to the life of those men who were in the days of Noah, to whom this span of life is granted in which they are invited to repentance. And this same number was also that of the years of the life of Moses. The Church therefore offers to Christ, in the appearance and weight of gold, not only the multitude of her meanings and understandings, but she shows her meanings to be consecrated to the law of God by this number which contains the years of the life of Moses. She offers also the sweetnesses of spices, such and so many as had never come. Understand by this either prayers, or works of mercy. For never had she either prayed so rightly as now, when she came to Christ, or worked so piously, as when she knew that her righteousness was not to be done before men, but before the Father who sees in secret, and will reward openly. But it is much, in places not their own, to pursue all together these things which seem to be taken up for the sake of testimony. Let these things suffice from the third book of Kings. Let us look at some of those things which we brought forward from the sixty-seventh psalm, where it says: “Ethiopia shall stretch out her hand to God before the rest.” For if you consider how out of the fault of Israel there is salvation for the nations, and how their fall gave the nations a way to enter in, you will perceive how the hand of Ethiopia — that is, the people of the nations — anticipates and goes before those to whom first the oracles of God were given, in coming to God; and how in this is fulfilled: “Ethiopia shall stretch out her hand to God before the rest”; and this black one becomes beautiful, even though the daughters of Jerusalem be unwilling, even though they envy and detract. But the testimony of the prophet also, which we have set down, where the Lord received even those who come from the places which are beyond the rivers of the Ethiopians, and bring victims to God, is, I think, to be perceived in a like sense. For it seems to me that he is said to be beyond the rivers of Ethiopia who is darkened with excessive and superabundant sins, and, infected with the black dye of malice, is rendered black and shadowy; and yet not even these does the Lord reject, but all who offer to God the sacrifices of a contrite spirit and a humbled heart — namely, those converted to him under the title of confession and repentance — are not rejected by him. For thus the peaceable one, our Lord, says: “Him that comes to me I will not reject.” But it may also seem to be said of those who, set beyond the rivers of the Ethiopians, shall come, they too, to God, bringing victims — who, after the whole fullness of the nations, which is compared to the rivers of the Ethiopians, has entered in, shall come, they too, and then all Israel shall be saved; and on this account they are called “beyond the rivers of the Ethiopians,” as being further off and later than these spaces, in which the salvation of the nations runs and overflows. And so perhaps this seems to be fulfilled which he says, that “in that day you shall not be confounded” — all Israel — “for all your devices, in which you have acted impiously against me,” against Christ. It remains that that testimony which we took up from Jeremiah be explained, where Abdemelech — no less an Ethiopian man, a eunuch — when he had heard that Jeremiah was cast into the pit by the princes of the people, leads him out thence. And I think it does not seem unfitting if we say that him whom the princes of Israel condemned, and cast into the pit of death, this foreigner and man of an obscure and degenerate nation — that is, the people of the nations — leads out of the pit of death, believing, namely, his resurrection from the dead, and by his faith this one, whom they had delivered over to death, recalls and leads back from the lower regions. But this eunuch too is said to be an Ethiopian; I believe because he castrated himself for the kingdom of God, or also because he does not have the seed of malice in himself. He is also a servant of the king, because a wise servant rules over foolish masters. And Abdemelech is interpreted “servant of kings.” And therefore the Lord, forsaking the people of Israel on account of their sins, directs his words to the Ethiopian, and sends the prophet to him, and to him says: “Behold, I am bringing my words upon this city for evil, and not for good; and I will save you in that day, and I will not give you into the hands of men, but saving I will save you.” And the cause of salvation to him is this, that he led the prophet out of the pit — that is, that by his faith, by which he believes that Christ rose from the dead, he is seen to have led him out of the pit. This dark, or black, and beautiful one has therefore very many testimonies, in which she may act freely, and with confidence say to the daughters of Jerusalem, that “I am indeed dark, or black, like the tents of Kedar, but beautiful like the skins of Solomon.” Concerning the skins of Solomon I do not recall anything written expressly. But I think it can be referred to his glory, of which the Savior says: that “not even Solomon in all his glory was clothed like one of these.” Yet we find the very name of skins frequently mentioned in the tabernacle of testimony, as when it says: “And you shall make skins of goats’ hair for a covering over the tabernacle of testimony; eleven skins you shall make, the length of one skin thirty cubits, and the breadth four cubits. The same measure also shall be for the eleven skins; and you shall join five skins together, and the other six together, and you shall fold back the sixth skin at the front of the tabernacle; and you shall make fifty loops along the edge of one skin, and fifty loops along the edge of the other skin, by which they may be joined one to another; and you shall make fifty bronze rings, and you shall join the skins by them, and it shall be one whole; and you shall fold back what remains over of the skins, the half of one skin, at the front of the tabernacle, and of the other half what remains over you shall veil the hinder parts of the tabernacle, a cubit on this side and a cubit on that, of that which abounds in the length of the skins, and the tabernacle shall be covered by it on this side and on that.” I think, then, that mention is made of these in the Song of Songs, and that this is of that Solomon who is taken as the peaceable one. His, therefore, is the tabernacle, and the things which pertain to the tabernacle; and especially if we consider that tabernacle which is called the true tabernacle, which God fixed and not man, and of which he says: “For Jesus entered not into the holy places made by hand, the copies of the true.” If, therefore, the bride compares her beauty to the skins of Solomon, she speaks without doubt of the glory and beauty of those skins which cover that tabernacle which God fixed and not man. But if she has compared her blackness, which seemed to be reproached by the daughters of Jerusalem, to the skins of Solomon, then the skins of this tabernacle — which is called the copy of the true tabernacle — are to be understood; as being those which are indeed themselves black, inasmuch as they are woven of goats’ hair, and yet furnish use and ornament to the divine tabernacle. But that, although she who speaks seems to be one person, she compared herself in blackness to several things, whether to the tents of Kedar or to the skins of Solomon, is thus to be taken: that though she seems one person, she is the Church — of whom there are, however, innumerable congregations, spread through the world, and immense assemblies and multitudes of peoples; just as the kingdom of heaven too is said to be one, and yet many mansions are recorded to be with the Father. But it can also be said of each single soul which, after very many sins, is converted to repentance, that she is black for her sins, but beautiful because of repentance and the fruits of repentance. Finally, of this very one who now says: “I am black and beautiful” — because she did not remain unto the end in that blackness — after these things the daughters of Jerusalem say concerning this same one: “Who is this that ascends made white, leaning upon her kinsman?” — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: Thus some such process also happens to us who are in generation. We are dark at the beginning in believing—hence in the beginning of the Canticle of Canticles it is said, “I am very dark and beautiful,” and we look like the soul of an Ethiopian at the beginning—then we are cleansed so that we may be more bright according to the passage, “Who is she who comes up whitened?” — HOMILIES ON Jeremiah 11:6.3

Origen of Alexandria: I am black and beautiful, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Do not look at me, because I am darkened, for the sun has looked askance at me. She is beautiful indeed, and I can find in what way the bride is beautiful. But we ask how she is black, and, without whiteness, is fair. She did penance for her sins, and conversion bestowed beauty upon her; and therefore she is sung as beautiful. But because she is not yet cleansed from all the filth of her sins, not yet washed in salvation, she is called black; yet she does not remain in that dark color. And so she becomes white, when she rises to greater things, and begins to ascend from lowly things to the heights, and it is said of her: Who is this that comes up made white? And, that the mystery of the perfected one may be described more plainly, it does not say, as is read in most manuscripts, leaning upon her kinsman — that is, ἐπιστηριζομένη — but ἐπιστηθιζομένη, that is, reclining upon his breast. And significantly it is said of the soul of the bride and of the word, “reclining upon his breast,” because there is the ruling part of our heart. Whence, departing from carnal things, we ought to perceive spiritual things, and to understand that it is far better to love thus than to cease from love. She ascends, then, reclining upon the breast of her kinsman; and she who now, at the opening of the Song, is set down as black, is sung of, at the end of the wedding-song: Who is this that comes up made white? We have understood how the bride is both black and beautiful. But if you too do not do penance, beware lest your soul be called black, and foul, and you be disfigured with a twofold ugliness: black because of past sins, and foul because you persist in the same vices. But if you do penance, your soul will be black because of former offenses, but because of penance it will have something, so to speak, of an Ethiopian beauty. And because I have once named the Ethiopian, I wish to summon Scripture as witness to this discourse. Aaron and Miriam murmur, because Moses has an Ethiopian woman for a wife. And now Moses takes an Ethiopian woman for a wife, since his law has passed over to this Ethiopian woman of ours. Let Aaron murmur — the priesthood of the Jews; let Miriam also murmur — their Synagogue: Moses cares nothing for the murmuring; he loves his Ethiopian woman, of whom it is also said elsewhere through the Prophet: From the ends of the rivers of Ethiopia they shall bring offerings; and again: Ethiopia shall stretch out her hands to God before others. Beautifully, “before others.” For just as, in the Gospel, that woman with the issue of blood anticipated the healing of the synagogue-ruler’s daughter, so Ethiopia, while Israel was sick, was healed. By their offense, salvation came to the Gentiles, to provoke them to jealousy. I am black and beautiful, O daughters of Jerusalem. And you, soul of the Church, turn your word to the daughters of Jerusalem, and say: The bridegroom loves me more, he cherishes me more than you, who are many daughters of Israel. You stand outside, and see the bride entering the chamber. Let no one doubt that she who is called black is a black woman who is beautiful. Who are we, that we should come to know God, that we should proclaim the Songs of the Song, that we should come from the ends of Ethiopia, from the end of the earth, to hear the wisdom of the true Solomon? And when the voice of the Savior is heard thundering: The queen of the south shall come at the judgment, and shall condemn the men of this generation, because she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here — hear the mystic things that are said. The queen of the south comes from the ends of the earth: the Church; and she condemns the men of this generation, that is, the Jews given over to flesh and blood. She comes from the ends of the earth to hear the wisdom of Solomon — not of him who is proclaimed in the Old Testament, but of this one who in the Gospel is greater than Solomon. I am black and beautiful, O daughters of Jerusalem: black as the tents of Kedar, beautiful as the curtains of Solomon. For to both she answers: I am black and beautiful, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. The very names too agree with the bride’s beauty. The Hebrews say that Kedar is interpreted “darkness.” I am black, then, as the tents of Kedar, as the Ethiopians; beautiful, as the curtains of Solomon, which he arranged for the ornament of the tabernacle at that time when he built the temple with the utmost zeal and labor. For Solomon was rich, and no one surpassed him in all his wisdom. As one of these things: I am black and beautiful, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Do not look at me, because I am darkened. She has given satisfaction concerning her blackness, and, having turned through penance to better things, she announces to the daughters of Jerusalem that she is indeed black, yet beautiful, according to what we have expounded above, and says: Do not look at me, because I am darkened. Do not, she says, marvel that I am of a swarthy color: the sun has looked askance at me — for with its full ray the brightness of its light shone upon me, and I was darkened by its heat. For I did not receive its light within me as was fitting, as the dignity of the sun required. By their offense salvation came to the Gentiles, and again, by the unbelief of the Gentiles, knowledge to Israel. You have both in the Apostle. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Theodore of Mopsuestia: [Solomon] took Pharaoh’s daughter as his wife. But … she was dark, as all the Egyptian and Ethiopian women are.… The Hebrews and their beautiful wives, and the other princesses as well, ridiculed her on account of her unseemliness, her small height and her dark complexion. To avoid any irritation on her part and so that no hostility would result between him and the Pharaoh, Solomon exclusively built for her a house of valuable stones [and decorated it] with gold and silver. During the meals he chanted [the Song of Songs] in her presence in order to honor her, and he made known with it that she was dark yet beautiful and loved by him. — PARAPHRASE OF THE COMMENTARY OF THEODORE OF MOPSUESTIA

Theodoret of Cyrus: The bride is saying this no longer to the young girls but to those taking pride in the law, glorying and boasting, and reproaching her not only for her foreign origins but also for her former superstition and the black color coming from it. Hence she says to them, “I am not only black but also beautiful: though once blind, I gained my sight, and though once clad in rags, I am now clothed in a vesture of gold, of a rich variety, enjoying the king’s regard. I attend on the king, displacing you for raging against the king, delivering him to death, and defiling the bridal chamber with a series of adulteries. So do not reproach me for my black color, nor bring my former vices to the fore: I am black, I admit, but beautiful and pleasing to the bridegroom.… I too am Ethiopian, then, but the bride of the great lawgiver, daughter of a Midianite priest, an idolatrous man. I forgot my people and my father’s house—hence the king desired my beauty.““So do not gaze on me for my being black, because the sun looked at me; you will see me, black though I now am, made white, and you will cry out, ‘Who is this who emerges in her whiteness?’ I shall tell you also the reason for this blackness: I became black through worshiping creation instead of the Creator, and adoring this visible sun instead of the sun of righteousness. But I saw the difference between the one and the other, and forsook the creature to worship the Creator. So do not gaze on me for being blackened because the sun looked at me—or, as Symmachus says, fastened upon me. In fact, ‘I am black and beautiful, daughters of Jerusalem’: black as a result of the former impiety, beautiful as a result of repentance; black as a result of unbelief, beautiful as a result of belief. I was as black ‘as the tents of Kedar,’ which means darkness; I became beautiful ’like Solomon’s curtains.’ " — COMMENTARY ON THE SONG OF SONGS 1

Theodoret of Cyrus: In the Song of Songs the bride cries aloud, “I am black and beautiful, O daughters of Jerusalem”—“black” in the sense of deceived, besmirched by the stench of wild beasts, and “beautiful” in the sense of awaiting for your arrival from heaven as Lord for the sake of my salvation. He suggested at the same time both the gloom of impiety and the charm given by divine grace. — COMMENTARY ON Psalms 87:3

Song of Solomon 1:6

Bede: Do not consider me because I am dark, etc. Which is to say openly: Do not marvel at me, O daughters of Jerusalem, that is, souls devoted to God, because I am despised by men, because the heat of temptations, which for my inner beauty I do not cease to endure, has rendered me outwardly dark, whom, nonetheless, the heavenly grace has granted to be inwardly charming. Which is like the apostle Peter: Beloved, do not be surprised at the fiery trial when it comes upon you to test you, as though something strange were happening to you, but rejoice insofar as you share Christ’s sufferings (1 Peter 4). And indeed, sometimes the name of the Lord Himself is signified by the sun, as it is said of His ascension: The sun was lifted up, and the moon stood still in its place; sometimes of His chosen ones, as He says: The righteous shall shine like the sun in the kingdom of their Father (Matthew 13). But in this place, it is better that the fervor of tribulations be figured by the appellation of the sun, according to what He Himself says about seeds sown on the rock: When the sun rose, they were scorched; and because they had no root, they withered away (Matthew 13). Which, later explaining it, He says thus: When tribulation or persecution arises on account of the word, immediately they fall away (Matthew 13), clearly declaring that tribulation and persecution are figured by the term “sun.” Just as those who reside quietly at home often have whiter limbs, while those who work in the vineyard or garden or any other outdoor labor often have darker limbs due to much sun, so does the holy Church, the more earnestly she girds herself for spiritual combat, perceive fiercer snares of the old enemy rising against her. And just as the sinner is often praised in the desires of his soul, and he who commits iniquity is blessed, so sometimes the just man is reproached in the virtues of his soul; and he who acts rightly is cursed, as Paul attests, who says: We bless when reviled; we endure persecution; when slandered, we entreat (1 Corinthians 4). But He Himself, whose cause it is for which it happens, teaches the faithful that this ensnarement of blasphemy should be of little account, indeed that they should rejoice in it, saying, “Blessed are you when men curse you; and if they persecute you and say all manner of evil against you, and so forth (Matthew V).” Because therefore the holy Church sees itself adorned internally with faith and virtues, but bears witness that it is burned externally by persecutions, it remains to show whence it endured the first rage of persecution… — Commentary on the Song of Songs

Bede: “The sons of my mother fought against me, etc.” It is the voice of the primitive Church, which receives the wars of tribulations from the Synagogue itself, from which it derives its carnal origin, as the Acts of the Apostles most fully teach. In this sentence, firstly, it must be noted that the bride of Christ rightly asserts that she has been darkened by the sun, who used to work as a subordinate laborer cultivating and guarding the vineyard. There was, however, one vineyard of Christ in Jerusalem, namely the primitive Church itself, which on the day of Pentecost, that is, on the fiftieth day after the resurrection of the Lord, was dedicated by the coming of the Holy Spirit. At that time, its guardians were the apostles themselves. But after the persecution occurred, during the time of the blessed martyr Stephen, all were dispersed throughout the regions of Judea and Samaria, except for the apostles, it happened that there were many vineyards, that is, many churches of Christ in various places, preaching the word to those who were dispersed here and there. Indeed, by the action of divine providence, this dispersion of the Church of Jerusalem was the occasion for establishing many churches. Hence it is well that our codices have “They were scattered;” in Greek it says diesparisan, that is, “they were disseminated throughout the regions of Judea and Samaria.” And shortly after, “Those who were disseminated went about evangelizing the word of God:” because the Jewish persecutors, indeed wishing to overthrow the Church, unwillingly spread the seed of the word more widely, and by persecuting one Church in Jerusalem, unwillingly caused many Churches to exist widely. So, when the primitive Church said it was darkened by afflictions, because the sons of its mother, that is, the parricidal Synagogue, hated and attacked it, it immediately added how much it had profited from these same afflictions, adding in the person of those to whom the care of preaching was entrusted: “They made me keeper of the vineyards, but my own vineyard I have not kept.” — Commentary on the Song of Songs

Bede: And as if to say openly, “The bitterness of my persecutors has brought me such advantage and utility, that I have become the keeper of many vineyards, that is, churches of Christ, after the primitive vineyard, that is, the Church which I first began to establish and guard in Jerusalem, was scattered by their multitude. But the not keeping of the vineyard is to be referred not to the mind, but to the place: for indeed at that time, a significant part of the Church withdrew from Jerusalem due to persecution, which nonetheless retained the entire integrity of faith fixed in the heart, and even took up the duty of preaching with devout mouth, as we have said before. Some think that this phrase, ‘They made me the keeper in the vineyards, my own vineyard I have not kept,’ should be distinguished in such a way that by the name of ‘vineyard,’ the Church of Christ is indicated; but by the appellation ‘vineyards,’ the various decrees of the law and the diverse traditions of the Pharisees are understood. And they say, ‘They have placed the Church among the vineyards,’ who compelled the faithful to be circumcised, and to observe the ceremonies of the carnal law. Among these was he who said, ‘And frequently punishing them in all the synagogues who believed, I will persecute them even to foreign cities’ (Acts XXII). Therefore, he did not keep his own vineyard, with no small number of the faithful being scattered by him from Jerusalem, as if hewing down the branches of the heavenly vineyard. Yet the root of it could by no means be uprooted. But because the greater the adversity that tempts the faith of the elect, the more urgently it is necessary that they invoke the Redeemer’s help, fittingly the holy Church, after lamenting that the sons of her mother rose up against her, and that her vineyard was shaken by their invasion, mindful of the Lord’s promise where He said, ‘In the world you will have tribulation; but be of good cheer, I have overcome the world’ (John XVI), with a solicitous heart turned to Him, prays… — Commentary on the Song of Songs

Gregory of Elvira: “Do not look at me,” it says, “because the sun has not regarded me.” The prophet Ezekiel proved that the sun is Christ when he said, “upon you who fear the Lord, the sun of righteousness will rise,” who is Christ. For, as I have often said, before the advent of the Son of God, the church of the Gentiles was dark because it had not yet believed in him. But when it was illuminated by Christ the true sun, it was made extremely lovely and decorous, such that the Holy Spirit would say to it through David: “the king desired your beauty.” — EXPLANATION OF THE SONG OF SONGS 1:25

Gregory the Dialogist: Hence holy Church rightly says of her weakening members: They made me a keeper of the vineyards, but my own vineyard I have not kept. For our vineyards are the deeds which we cultivate through the habit of daily labor. But placed as keepers in the vineyards, we scarcely keep our own vineyard, because while we are entangled in others’ affairs, we neglect the ministry of our own action. I think, dearest brothers, that God tolerates no greater injury from others than from priests, when He sees those whom He placed for the correction of others giving examples of wickedness from themselves, when we ourselves sin, we who ought to have restrained sins. — 40 Homilies on the Gospels, Homily 17

Gregory the Dialogist: He was regarding the sinful woman, that part which had believed in Christ. But let her say: Do not consider me because I am dark, for the sun has discolored me. The sun itself is the Lord; he himself coming discolored me. By his precepts he showed that I was not beautiful under the precepts of the Law. The sun discolors the one whom it touches more closely; so also the Lord, coming, discolored the one whom he touched more strictly through his grace; because the more we draw near to grace, the more we recognize ourselves to be sinners. Let us see Paul coming from Judea, discolored: But if, seeking to be justified in Christ, we ourselves were also found to be sinners (Gal. 2:17). He who found himself a sinner in Christ found himself discolored in the sun. But behold, that part which believed from Judea suffered persecution from the unbelieving Jews, afflicted by many tribulations. The sons of my mother fought against me.

Because the children of the Synagogue who remained in unbelief waged a war of persecution against the faithful of the Synagogue; but while that part which came from the Jews to the faith suffered persecution, it departed to the preaching of the Gentiles. They made me the keeper in the vineyards; my own vineyard I have not kept.

For while those who are in Judea persecute me, they have made me a guardian in the Churches. My own vineyard I have not kept, because I abandoned Judea. Whence Paul also says, whence also the apostles: The word of God had been sent to you; but because you judged yourselves unworthy, behold we go to the Gentiles (Acts 13:46). As if to say: We wish to guard our own vineyard, but because you yourselves have rejected us, you send us over to the guarding of others’ vineyards. And so what we have said concerning the Synagogue converted to faith, let us now say concerning the Church called to faith: I am black, but beautiful, O daughters of Jerusalem. The Church coming from the Gentiles considers the faithful souls which she finds, whom she also calls daughters of Jerusalem. For Jerusalem is said to mean “vision of peace”; she considers what she has done, what she has become; and she confesses her past faults, lest she be proud; she confesses her present life, lest she be ungrateful, and says: I am black, but beautiful. Black by merit, beautiful by grace; black by her former life, beautiful by the way of life that follows. How black like the tents of Kedar? Kedar—they were the tents of the nations, they were the tents of darkness. And to the nations it was said: You were once darkness, but now light in the Lord (Ephesians 5:8). How beautiful like the curtain of Solomon? For we have been worn down through penance. The flesh, mortified through penance, is brought like a skin into the service of the king. All who afflict themselves through penance make themselves members of Christ. Therefore the members of Christ afflicted through penance are the skins of Solomon, because they become mortified flesh.

But behold, there were faithful in Judaea who disdained that the Gentiles should come to the faith; whence they also reproached Peter for having received Cornelius. Whence in the Church of the Gentiles it is added: “Do not consider me because I am dark.” Do not despise the heathenism of my unbelief, do not despise my former sins, do not regard what I was. Why? “Because the sun has discolored me.” The sun discolors in that upon which it presses more closely and severely. When God holds strict judgment, He, as it were, displays His severity more fully; and He discolors while He shines more brightly, because while He exercises His strictness more subtly, He judges severely. For the sun, as it were, withholds its rays when it considers our works mercifully; it, as it were, displays its power severely when it weighs our works strictly. Let the Church therefore say: I am dark for the same reason I am a sinner, because the sun has discolored me; because when my Creator abandoned me, I fell into error.

But O you so afflicted, so forsaken, what have you deserved? What have you obtained as a gift? The sons of my mother fought against me. The sons of the mother are the apostles; for the mother of all is the Jerusalem above. They fought against the Church, while through their preaching they pierced her from unbelief to faith, as if with certain spears. Whence Paul too, as a certain fighter, says: Destroying the counsels of thoughts, and every height that exalts itself against the knowledge of God (II Cor. 10:5). He who destroys a height is certainly a fighter. Therefore these fighters, these sons of mother Jerusalem, conquered the Church from her error, so that they might establish her in righteousness. The sons of my mother fought against me. And what did they do in fighting? They made me a keeper in the vineyards. The vineyards of the Church are the virtues that bear fruit; because while they fight against the vices in me, they drive me out, as it were, from my evil fruitfulness, and they gave me the pursuits of virtues; they made me a keeper in the vineyards, so that they might bring forth fruit. After the conquest, let her say specifically: My own vineyard I have not kept. The vineyard of the Church is the old habit of error, which, when a keeper is appointed over the virtues, abandoned its old habit of error.

We have spoken of the Synagogue coming to faith; we have spoken of the Gentile world converted; let us therefore speak generally of the whole Church together, and specifically of what must be understood concerning each individual soul. Wicked hearers are accustomed not to consider what their teachers are, but what they were. Sound teachers therefore confess to them what they were, and set forth what they are; so that they neither hide themselves as sinners, nor again deny their gifts as if ungrateful. Let the Church therefore say in these words: I am black, but beautiful. Black through myself, beautiful through the gift; I am black from the past, beautiful from what I have been made for the future. How black, how beautiful? Black like the tents of Kedar, beautiful like the curtains of Solomon. And it is not right that anyone should be judged from their past life, and that what one was should be regarded rather than what one is. Whence she adds: Do not consider me that I am dark; because the sun has discolored me. Sometimes in Sacred Scripture, the sun is taken as the excessive heat of earthly desires. Whence then dark? Because the sun has discolored me, and by the burning of earthly love I have been discolored before the bridegroom, that is, I have been made unsightly before the king. The sons of my mother have fought against me.

In all creation two rational creatures have been made, human and angelic: the angel fell; he persuaded man. For the mother of all creation is the goodness and power of God. We therefore and the Angels, from the fact that we were made as rational beings, have as it were a certain fellowship of brotherhood. But because the angels were made by the same power by which we also were made, who nevertheless as fallen angels wage war against us daily, let her say: The sons of my mother the Church fought against me. Behold, while these rational spirits fight, these spirits, sons of the mother, while they fight against the soul, they make her devote herself to earthly things, occupy herself with secular activities, seek transitory things. Whence she also adds: They made me a keeper in the vineyards; my own vineyard I have not kept. For the vineyards are earthly activities. As if she were to say: in earthly activities they made me a keeper, and my own vineyard, that is, my own soul, I have not kept; my life, my mind I have neglected to guard; because while I was outwardly entangled in the activity of earthly things, I slipped away from inward watchfulness. Many people judge themselves by what is near them, not by what they are. Near them are dignities, near them are outward offices; and while they guard what they have near them, they neglect to guard themselves. Let her therefore say: They made me a keeper in the vineyards; my own vineyard I have not kept; that is, while I serve outward guardianship in the activities of the world, I have lost the care of inward guardianship. But behold, the soul brought back to the grace of her Creator, let her now love, let her now seek where she may find her Redeemer. — Commentary on the Song of Songs, Chapter 1

Origen of Alexandria: Darkened, or blackened: if the exposition seems fittingly suited to us which in the foregoing we wove either concerning the Ethiopian woman whom Moses took to wife, or concerning the queen of Sheba who came to hear the wisdom of Solomon, then rightly does this woman who is dusky or black and yet beautiful now seem to make satisfaction for her blackness or darkening, and to render the causes of it to those reproaching her, as one who is not such by nature, nor so created by her Maker, but has suffered this from accidental things. “From this,” she says, “that the sun has despised me.” In which she shows that the discourse is not about the blackness of the body, which indeed the sun is wont to darken and blacken when it looks upon a thing rather than when it despises it. So, in fine, they report even of that whole nation of the Ethiopians, in whom by now a certain blackness is inborn by the succession of the carnal seed, that in those regions the sun burns with keener rays, and that bodies once scorched and darkened remain so by the succession of an inbred defect. But the blackness of the soul is of a contrary order. For it is scorched not by the sun’s regard but by its disregard, nor is it acquired by being born but by being negligent; and therefore, just as it is taken on through sloth, so too it is repelled and driven off through diligence. Finally, as I said above, this very woman who is now said to be black is recorded, toward the end of this Song, to ascend whitened, leaning upon her kinsman. She was made black, therefore, because she came down; but if she begins to ascend and to lean upon her kinsman, and to cleave to him, and by no means to be separated from him, she will be whitened and shining white; and, every blackness cast off, she will shine, bathed round with the light of the true light. She says now, therefore, to the daughters of Jerusalem, making satisfaction for her blackness: Do not suppose, O daughters of Jerusalem, that this blackness which you see in my face is natural; but know that it was made by the sun’s disregard. For the Sun of justice, because he did not find me standing upright, did not himself direct the straight rays of his light into me. For I am the people of the nations, who formerly did not look toward the Sun of justice, nor stood before the Lord; and therefore neither did he look upon me, but disregarded me, nor did he stand by me, but passed me over. And that this is so, even you who are called Israel will now, having experienced it in fact, come to know it and say: For just as, when I once did not believe, you were taken up and obtained mercy, and the Sun of justice regarded you, but disregarded and spurned me as one disobedient and unbelieving; so now, because you have become unbelieving and disobedient, I hope to be regarded by the Sun of justice and to obtain mercy. And that this disregard of the sun is mutual between us — that I first, for my disobedience, was disregarded, but you regarded; while now to you also has befallen not only the sun’s disregard but even a certain blindness, though in part — I will bring forward for you a magnificent witness, and one privy to the heavenly secret, Paul, who speaks thus: For as you (speaking, without doubt, of the nations) once did not believe God, but now have obtained mercy through their unbelief; so also these have not believed in your mercy, that they too may obtain mercy. And again in another place he says: Because blindness in part has happened to Israel, until the fullness of the nations should enter in. Hence, therefore, is in me this blackness which you reproach, because the sun has disregarded me on account of my unbelief and disobedience. But when I shall stand upright before him, and shall not be crooked in anything, nor turn aside to the right hand or to the left, but shall make straight paths for my feet, walking toward the Sun of justice in all his justifications without blame; then he too will look upon me uprightly, and there will be no crookedness, nor any cause of disregard, and then my light and my splendor will be restored to me; and this blackness which you now reproach will be so far driven away from me that I shall even deserve to be called the light of the world. So, therefore, this visible sun scorches and burns those bodies over which it has settled from the highest point of its balance; but those which are far off and set farther from that poising of it, it preserves in their fairness, and does not burn them at all, but illumines them. But the spiritual Sun, who is the Sun of justice, in whose wings health is said to be, on the contrary illumines those whom he finds of an upright heart and standing at the balance of his splendor, and surrounds them with all radiance; whereas those who walk crookedly with him, he too, of necessity, not so much regards as disregards crookedly, their own inconstancy and instability bringing this upon them. For how can those who are perverse receive that which is straight? Just as if you were to apply the straightest ruler to a crooked piece of wood, the depravity of the material would indeed seem to be shown up by the ruler, yet it is not the ruler that imposed on the wood the cause of its crookedness. And therefore one must hasten to the straight ways, and stand in the paths of the virtues, lest perhaps the Sun of justice, walking uprightly, if he find us standing crooked and perverse, should disregard us and we be made blackened. For insofar as we are incapable of his light, so far shall we give place to darkness and blackness. For this is that very Sun who is also the true Light, illumining every man coming into this world, and who was in this world, and the world was made through him. For it was not through that visible light that the world was made, since that too is a portion of the world, but through that true Light; from which Light, if we walk perversely, we are said to be disregarded. For it too walks perversely toward us when we walk perversely, as it is written in the maledictions of Leviticus: “And if,” he says, “you walk with me perversely, and refuse to obey me, I will add to you seven plagues.” And after a little: “And if,” he says, “you are not corrected, but walk with me perversely, I too will walk with you perversely”; or, as we read in other copies: “If you walk with me crookedly, I too will walk with you crookedly.” And after some space he again says at the last: “And because they walked crookedly in my sight, I too will walk with them crookedly in fury.” Now these things we have taken up in order to prove from them in what manner the sun is said to “despise,” that is, to look crookedly. And it has been made plainly evident that he disregards those, and walks crookedly and perversely with those, who walk crookedly with him. But let us not leave undiscussed this too which the present passage has suggested, that the sun seems to be of a twofold power: one by which it illumines, another by which it burns; but according to the things or materials lying beneath it, either it illumines something with light, or it darkens and hardens something with heat. According to these things, therefore, God is perhaps said also to have hardened the heart of Pharaoh, namely because the material of his heart was such that it received the presence of the Sun of justice not on that side by which it illumines, but on that by which it burns and hardens: on this account, without doubt, that he too was afflicting the life of the Hebrews in hard works, and was making them work with clay and brick. And his heart, according to the things he pondered, was indeed clayey and muddy. And as this visible sun binds fast and hardens the material of clay, so the Sun of justice, by these same rays with which he was illumining the people of Israel, was hardening the heart of Pharaoh, in which were clayey thoughts, according to the very qualities of its own motions. And that these things are so, and that the servant of God writes through the Holy Spirit not a common history, as it seems to men, is shown also from this: that where he reports that the children of Israel groaned, he does not say that they groaned from the clay, nor from the brick, nor from the straw, but “from their works,” he says. And again: “And their cry,” he says, “went up to God.” He did not say from the clay and brick, but again, “from their works.” Wherefore he also adds: “Because the Lord heard their groaning” — since indeed he does not hear the groaning of those who do not cry to the Lord out of their works. These things, although they may seem to be said by way of digression, nevertheless, admonished by the opportuneness of the passages, we have by no means judged should be omitted, especially since they have some likeness to this which she says — that she was darkened because the sun disregarded her — which indeed is shown to happen there where the cause of sins goes before; and there someone is darkened or scorched by the sun, where the material of sin subsists. But where there is no sin, the sun is said neither to scorch nor to darken, as is reported of the just man in the Psalms: “By day the sun shall not burn you, nor the moon by night.” You see, therefore, that the sun never scorches the saints, in whom there is no cause of sins. For, as we have said, the sun is of a twofold power: the just indeed it illumines, but sinners it does not illumine, but scorches, since they too hate the light, because they do evil. Finally, on this account our God also is said to be a consuming fire, and none the less a light in which there are no shadows. Light, without doubt, to the just, and fire he becomes to sinners, that he may consume in them everything that he finds of corruptibility or frailty in their soul. And that in many places of Scripture both the sun and the fire are said to be, not this visible one, but that invisible and spiritual one, you too, if you review them, will find in abundance. — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: Still she herself — who is indeed dark on account of her former sins, but beautiful on account of her faith and manner of life — says this too, affirming that the sons of her mother fought, not against her, but in her; and after this war which they waged in her, they appointed her keeper of the vineyards, not of one vineyard, but of many. She further establishes this same point: that besides those vineyards over which she was set as keeper by the sons of her mother, she had another vineyard of her own, which she did not keep. This is the plot of the drama proposed. But now let us inquire who is the mother of this bride whom she alleges, who also are her sons who fought in her, and, the war being finished, handed over to her the vineyards for her to keep — as though she could not have preserved them unless there had first been fighting by those men; but that she, having undertaken the keeping of the other vineyards, was unwilling or unable to preserve her own vineyard. Paul, writing to the Galatians, says: “Tell me, you who wish to be under the law, have you not heard the law? For it is written that Abraham had two sons, one from the bondwoman and one from the free woman. But he who was from the bondwoman was born according to the flesh; but he who was from the free woman, according to the promise: which things are allegorical. For these are the two testaments, one indeed from Mount Sinai, bearing children into bondage, which is Hagar. For Sinai is a mountain in Arabia, which is compared to this present Jerusalem, and is in bondage with her sons. But the Jerusalem which is above is free, which is the mother of us all.” This heavenly Jerusalem, then, Paul says is the mother of us all who believe. Finally he adds in what follows and says: “Wherefore, brethren, we are not the sons of the bondwoman, but of the free, by which liberty Christ has set us free.” Plainly, therefore, Paul declares that everyone who through faith obtains liberty in Christ is a son of the free woman; and this free woman he says is the Jerusalem above, which is the mother of us all. Of this mother, then, this very bride too is understood to be a daughter, in those who fought in her and appointed her keeper of the vineyards. Whence these men who had such great power — that they both waged war in her and set her in order as keeper of the vineyards — seem not to have been of any humble or contemptible station. We may, therefore, take the apostles of Christ as the sons of the bride’s mother, that is, as sons of the heavenly Jerusalem, who fought first in her who is gathered from the Gentiles. And they fought in order to conquer in her those whom she formerly held — the disposition of unbelief and disobedience, and every haughtiness exalting itself against the knowledge of Christ, as Paul says: “Destroying the reasonings, and every height that exalts itself against the knowledge of Christ.” They fought, therefore, not against her, but in her, that is, in her thoughts and heart, so that they might destroy and drive out all unbelief, every vice, and all the doctrines which, planted among the Gentiles, had grown into her by the false assertions of the sophists. There was, then, for the apostles of Christ a great war, until they should undermine out of her all the towers of falsehood and the walls of perverse doctrine, until they should overthrow the arguments of iniquity, and vanquish the demons who worked these things and kindled them in her heart. When, therefore, they had put to flight from her all the dispositions of the old unbelief, they do not leave her idle, lest perhaps through idleness the old things creep back again, and those things which were driven out return; but they give her a work to do, and consign to her the keeping of the vineyards. Let us take the vineyards as each and every one of the volumes of the law and the prophets. For each of them was like a full field which the Lord has blessed. These, then, these strong men, after the victory of the war, consign to her to be preserved and kept. For they do not, as we said, leave her idle. But we can likewise take as vineyards the writings of the evangelists and the letters of the apostles themselves, which they handed over to be kept and cultivated by her who is gathered from the Gentiles, for whom also they fought. But in that she says that she did not keep her own vineyard, we may say that this is that learning in which each one was trained before the faith; which, without doubt, believing in Christ, she leaves and forsakes, and those things which seemed to her gains she counts as losses for the sake of Christ. Just as Paul too glories that the observances of the law, and all the glory of the Jewish institution, were to him only as dung, that he might be found in Christ not having his own righteousness which is of the law, but the righteousness which is of God. As Paul, therefore, having received the faith of Christ, did not keep his own vineyard — namely, the observances of the Jewish tradition; and perhaps he did not keep it because, when the true vine had been planted by God, it was turned into the bitterness of a strange vine, and their vineyard was already the vine of Sodom, and their branch from Gomorrah, and the cluster of bitterness in them, and their wine the fury of dragons, and the incurable fury of asps. So too among the Gentiles there were very many teachings of this kind, which, after those wars in which the teachers fought for the faith and the acknowledgment of Christ, she says were overcome. I think it should be reckoned altogether in the place of a crime if anyone should keep vineyards of this sort, and cultivate a field further planted with poisonous and harmful disciplines. And do not wonder if by these faults she who is gathered from the dispersion of the nations, and is now prepared as a bride for Christ, may sometime seem to have been liable. Recall how the first woman was seduced and made a transgressor: who is said to be saved in no other way than through the bearing of children — of those, at least, who remain in faith and charity with holiness. This, then, which is written of Adam and Eve, the Apostle thus affirms: “It is a great mystery in Christ and in the Church”; who so loved her that he gave himself up for her, while she herself was still ungodly, as he himself said: “For while we were still according to the time ungodly, Christ died for us.” And again: “For while we were still unbelieving, Christ died for us.” It is no wonder, therefore, if she who was seduced and made a transgressor, who was according to the time ungodly and a sinner, is said to have cultivated such a vineyard at that time, when she was still ungodly — a vineyard which she ought to leave, and by no means keep at all. But if it please to pursue also a third place of explanation, let us refer these things to each individual soul, which, being turned to God and coming to the faith, undoubtedly suffers the battles of thoughts and the struggles of demons striving to recall her to the allurements of her former life, or to the error of unbelief. But lest this happen, and lest again so much be permitted to the demons against her, divine Providence has provided that to all the little ones, and to those who cannot fight for themselves the battles against the wiles of the devil and of the demons — being as yet infants and sucklings in Christ — it should give protecting and defending angels: who are established as guardians and stewards by God over those who, placed in a weak age, cannot (as we said) fight for themselves. And that they may do this with greater confidence, it is granted to them always to see the face of the Father who is in heaven: and these I think are the little ones whom he commanded to come to Christ, and permitted them, whom he said were not to be hindered, and who, he said, always see the face of the Father. Nor let it seem contrary to you, if this soul which tends toward God calls them the sons of her mother. For if the mother of souls is the heavenly Jerusalem, and the angels are nonetheless named heavenly, nothing will seem discordant if those who are heavenly in like manner as she is are called by her the sons of her mother. Above all these things, moreover, it will seem fitting and suitable that those whose one Father is God should have also one mother, Jerusalem. But in that she says, “My own vineyard I have not kept,” she seems to indicate that those institutions and habits and purpose in which she was trained while living according to the old man were laudably not kept by her. But from the moment when, by the aid of the angels, she fought, conquered, and utterly put to flight from herself the old man with his deeds, she was established by them as keeper of the vineyards — namely, of the divine senses and doctrines, from which she might drink the wine that gladdens her heart. — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: The sons of my mother fought against me. It must be considered how the bride says, The sons of my mother fought against me, and when a fight of her brothers rose up against her. Look at Paul, the persecutor of the Church, and you will understand how a son of her mother fought against her. The persecutors of the Church did penance, and her adversaries, turned back again to their sister’s standards, preached the faith which before they destroyed. In this prophetic spirit the bride now, singing, says: They fought against me; they set me as a keeper in the vineyards; my own vineyard I have not kept. I, the Church, I, the bride, I, without spot, have been set as keeper of very many vineyards by the sons of my mother, who once had fought against me. Bound by which anxiety and care, while I keep many vineyards, I have not guarded my own vineyard. Understand this for me of Paul, or of any other of the saints, who is anxious for the salvation of all; and you will see how, not keeping his own vineyard, he keeps the vineyards of others. And how, that he may gain others, he himself in certain respects suffers loss. And though he was free from all, he made himself a servant, that he might gain all: made weak to the weak, a Jew to the Jews; to those who were under the Law, as under the Law, and the rest — and he says, my own vineyard I have not kept. Then she beholds the bridegroom, who, when beheld, has withdrawn. And frequently he does this throughout the whole song, which, unless a man experiences it himself, he cannot understand. Often — God is my witness — I have beheld the bridegroom drawing near to me, and being present with me as much as possible; then, when he suddenly withdrew, I could not find what I was seeking. Again, therefore, I desire his coming, and sometimes he comes again; and when he has appeared, and been grasped by my hands, again he slips away; and when he has slipped away, again he is sought by me. And this I do repeatedly, until I truly hold him, and go up, leaning upon my kinsman. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Song of Solomon 1:7

Augustine of Hippo: “Tell me, you whom my soul loves, where do you feed your flock, where you lie down?” Neither we nor they have any doubt that the bride is speaking to the bridegroom, the church to Christ. But listen to all the words of the bride. Why do you want to attribute to the bridegroom a word that is still in the bride’s part? Let the bride say everything she says, and then the bridegroom will reply.…Midday is coming, you see, when the shepherds take refuge in the shade; and perhaps where you are feeding your flock and lying down will escape me; and I want you to tell me, lest perchance I go as one veiled, that is, as one concealed and not recognized. I am in fact plain to see, but lest as one veiled, as one hidden, I stumble on the flocks of your companions. — SERMON 46:36

Augustine of Hippo: Why do I want you to tell me where you graze, where you lie down in the noonday? “Lest I should happen, like a veiled woman, on the flocks of your companions.” That is the reason, she says, why I want you to tell me where you graze your flock, where you lie down in the noonday. When I come to you I won’t lose my way, lest like a veiled woman I should come upon the flocks of your companions, that is to say, I should stumble on flocks that are not yours but belong to your companions. — SERMON 147A.3

Augustine of Hippo: With good reason then to this shepherd of shepherds, does his beloved, his spouse, his fair one, but by him made fair, before by sin deformed, beautiful afterward through pardon and grace, speak in her love and ardor after him, and say to him, “Where do you feed?” And observe how, by what transport this spiritual love is here animated. And far better are they by this transport delighted who have tasted of the sweetness of this love. They bear this properly who love Christ. For in them, and of them, does the church sing this in the Song of Songs. — SERMON 88:6

Bede: Tell me, O you whom my soul loves, where you pasture, etc. Well indeed does she call him whom she seeks for protection, the beloved of her soul, because the more serious the danger from which she wishes to be rescued, the more she loves him through whom she knows she will be saved. This is similar to what the Psalmist says, “I will love you, O Lord, my strength” (Psalms 17). Which openly means, Therefore I do not cease to love you with all my mind, because I perceive that without your grace I can have no strength. She also implies that he is a shepherd, saying, Where you pasture, where you lie at midday. According to what he himself testifies in the Gospel: “I am the good shepherd, and I know my sheep, and my sheep know me” (John 10). He who pastures his sheep lies among them at midday, because he refreshes the hearts of his faithful ones with the memory of heavenly sweetness, so that they do not wither in the heat of temptations, and he is accustomed to mercifully dwell in them. Thus also the Psalmist says, “The Lord is my shepherd; I shall not want. He makes me lie down in green pastures” (Psalms 23). Hence John says, “He who abides in love abides in God, and God in him” (1 John 4). Therefore, because many false prophets go out into the world, saying “Look, here is Christ,” or “There he is” (Matthew 24), the Church of Christ must always carefully discern who they are in whom he can be found, both in their profession and in their deeds; and she must implore him with pious words to deign to reveal himself: Tell me, she says, O you whom my soul loves, where you pasture, where you lie at midday. — Commentary on the Song of Songs

Bede: “That I may not begin to wander among the flocks of your companions, etc. As if he says openly, Because the multifarious persecution by my adversaries affects me like the heat of the midday; I beseech you to declare to me, O my Redeemer and Protector, in which places I might find those who are refreshed by the grace of your presence, and what are those teachings among all that align with your evangelical truth, lest, with your help being delayed, I might perhaps stumble upon the congregations of those who err, for without your guidance, I can in no way enter the path of truth. For even heretics can not inappropriately be called his companions, inasmuch as they carry around either the confession or the mysteries of his name. Did not the bride of Christ do this, when the false apostles came to Antioch, namely, his companions, and preached, Except you be circumcised according to Moses, you cannot be saved (Acts XV), already wearied by no small fervor of sedition and question, finally sent Paul and Barnabas to the apostles and elders in Jerusalem, to more certainly discern what was the truth of the Gospel? And after the conflict was finished, it was proven among them, whom James, and Cephas, and John, and the other apostles educated, that the Lord Christ was the shepherd and dweller, and that his flock, the Church, was to be safeguarded from the flocks of companions, that is, from the people of the heretics. Did not the bride of Christ also do this in subsequent times, when the sons of her mother fought against her, that is, when heresies rose up against her from within her, soon diligently seeking what was the truth of faith, by convening the councils of the Fathers? But, because the same bride, that is, the Church of Christ, while seeking the help of his presence in her tribulations, adds on behalf of the weak. That I may not begin to wander among the flocks of your companions, he immediately rebukes the same trepidation with kind reproof, as if saying that evangelical thing, Ye of little faith, why did you doubt (Matt. XIV)? For it follows: — Commentary on the Song of Songs

Gregory the Dialogist: It is fitting meanwhile to consider this contemplation of such great mercy. The deeds of a sinful woman, but one repenting—with what esteem does Truth preserve them in His presence, which He enumerates to her adversary with such detailed distribution. The Lord was reclining at the Pharisee’s dinner, but He was delighting in the feasts of the mind at the penitent woman’s. At the Pharisee’s house, Truth was fed outwardly; at the sinful woman’s, yet one who had converted, He was fed inwardly. Hence the holy Church says to Him in the Song of Songs, whom she seeks under the likeness of a young deer: “Show me, O you whom my soul loves, where you feed, where you rest at midday.” For the Lord is called a young deer, according to His assumed flesh the son of the ancient fathers. Indeed, a more fervent heat burns at midday, and the young deer seeks a shady place where the fire of heat does not affect it. Therefore, the Lord rests in those hearts which the love of the present age does not inflame, which the desires of the flesh do not burn up, which, set ablaze by their anxieties, do not wither in the lusts of this world. — Forty Gospel Homilies, Homily 33

Gregory the Dialogist: At midday the sun is more fervent. Everyone who burns in faith burns in the love of desire. This bridegroom who is called below a young stag feeds the greenness of virtues in their heart; in their heart he reclines at midday, in the fervor of charity. Show me, O you whom my soul loves, where you feed, where you lie down at midday. Why she thus seeks where he feeds, where he lies down, she gives the reason for her inquiry. Lest I begin to wander after the flocks of your companions.

The companions of God are His close friends, just as all who live well are; but many appear to be companions and are not companions. For many teachers, while they were promoting perverse doctrine, seemed indeed to be companions, but turned out to be enemies. While Arius, Sabellius, and Montanus were still teachers, they appeared as if companions; but when they were strictly examined and exposed, they appeared as enemies. And very often faithful souls, while they cling to the word of God, while they love in their teachers that from which they may profit, do not know how to guard against the words of perverse teachers, and fall away through their very mouths. For how many congregations there are that trusted in these companions, and while those men pursued them, they wandered astray through the flocks of companions! Let her therefore say: “Show me where you pasture, where you rest at midday, lest I begin to wander after the flocks of your companions.” Show me in whose hearts you truly rest, lest I begin to wander after the flocks of those who seem to be your companions, that is, who are believed to be your close friends and are not. All priests, all teachers are companions of God, as far as appearance goes; but as far as their life is concerned, many are not companions but adversaries. But these very things we have said about heretical masters, we can also say about Catholics who do not act rightly. For many little faithful ones within the Church desire to live well, wish to hold to a life of uprightness, and observe the life of the priests who are set over them; and when those very priests do not live well, when those who are in charge do not live rightly, those who follow after slip into error. Wherefore the Church, as if speaking in the person of those little and faithful ones, says: “Show me, you whom my soul loves, where you pasture, where you rest at midday.” Show me the life of those who truly serve you, so that I may know where you pasture — the verdure of virtues — so that I may know where you rest at midday, that is, where you repose in the fervor of charity; lest while I look upon the flocks of your companions, I myself begin to wander, not knowing to whose words and teachings I should entrust myself. For every hearer, every weak one, must carefully consider whose words he ought to believe, whose instruction he ought to follow, whose examples he ought to imitate. — Commentary on the Song of Songs, Chapter 1

Jerome: I linger long in the land of the midday sun, for it was there and then that the spouse found her bridegroom at rest. — LETTER 108.12

Jerome: Because Abraham received the angels at noon, and Joseph invited his brothers to a meal at noon. For both Abraham and Joseph were holy, and therefore their banquet was in clear light and full sun, therefore they feed at noon. And I too, if I have full knowledge of the Scriptures, although it be the third hour, nevertheless I feed you at noon. Indeed even the bride in the Song of Songs says: “Where do you feed, she says, where do you lie down at noon?” You see that the bridegroom does not feed, does not recline at the third hour, but at noon. Where do you feed, where do you lie down, where do I find you, where do you take your delight, where can I find you, O my bridegroom? Do you wish to find me? At noon, in perfect knowledge, in good works, in clear light. Since therefore we have our noon, therefore the devil too transforms himself into an angel of light, and he himself pretends that he has light, that he has noon. When the heretics promise, as it were, certain mysteries, when they promise the kingdom of heaven, when continence, when fasts, when holiness, when renunciation of the world, they promise noon. But since it is not the light of Christ, it is not noon, but the noonday demon. — HOMILIES ON THE Psalms 20 (Psalms 90)

Origen of Alexandria: The bride is still speaking these words as well, but to the bridegroom, and no longer to the daughters of Jerusalem. Therefore, from the beginning where she says: “Let him kiss me,” down to this place: “Beside the flocks of your companions,” all that has been said are the words of the bride. But first her speech was directed to God, secondly to the bridegroom, thirdly to the young maidens; and, standing as it were midway between them and the bridegroom, and, as the dramatic form of the piece requires, having become like a leader of the middle chorus, she directs her words now to those maidens, now to him, and now also in answer to the daughters of Jerusalem. These last words, then, she now addresses to the bridegroom, asking of him where he pastures at noon and where he settles his flock, fearing lest, while she seeks him, she should stumble into those places where the companions keep their flocks stationed through the noontide. And she shows by these words that this bridegroom is also a shepherd: from the earlier passages we had learned that he is also a king—undoubtedly for the reason that he rules men; but a shepherd, for the reason that he pastures sheep; and a bridegroom, for the reason that he has a bride who reigns with him, according to what is written: “The queen stood at your right hand in a gilded robe.” This, then, for the present, is the sense of the drama itself, which is, as it were, its historical sense. But now let us seek the mystical understanding: and, so as to anticipate a little those things which are to be treated of in what follows, in order that it may be made clear what disposition she has toward the companions, let us recall what is written—that the queens are sixty, but that out of all there is one dove, and one perfect one, and as it were the mother of the kingdom; while the rest, now inferior, are those who are called the eighty concubines; and the young maidens, of whom there is no number, are placed after the order of the concubines. Now all these are the souls of those who, believing in Christ, are joined to him by diverse affections; so that, to speak by way of example, the Apostle calls the whole Church, under a certain figure, the body of Christ; and in that body he declares there to be diverse members, and that some are eyes, and others hands, and others also feet, and that each is fitted into this body according to the merits of their works and pursuits. According to this figure, then, these things also are to be understood; and we must think that in this nuptial drama some, joined to the bridegroom by a more excellent and more illustrious affection, are held with him in the place and affection of queens; that others, whose honor in their advancements is undoubtedly lower, are reckoned in the place of concubines; and others in that of the young maidens, who seem to be placed indeed outside the court, yet not outside the royal city; while the later ones, and after all those mentioned above, are those who are called sheep. But if we look more attentively, perhaps we shall even find others inferior to all of these, and last of all: namely, those who are counted among the flocks of his companions. For the companions too are said to have certain flocks, into which the bride does not wish to stumble, and on this account she asks of the bridegroom that he tell her where he pastures, where he takes his noonday rest, lest, she says, I become like one veiled beside the flocks of your companions. It is asked, then, concerning these companions who are said to have certain flocks, whether they do this while giving their service to the bridegroom, and acting under him as under the chief of shepherds—since they are named his companions; or whether they have something of their own, and set apart, and that is not in accord with the bridegroom’s mind—since the bride shrinks back, and fears lest she should perhaps stumble into the flocks of the companions while she seeks her bridegroom. But as to what she said: “Lest perhaps I become,” not “veiled,” but “like one veiled,” consider whether by this she may not be hinting that there is some one, or some ones, of the companions, having as it were brides who themselves too have the nuptial habit, and are veiled and, as the Apostle says, have a covering and a sign of authority upon their head. And that a clearer explanation of this passage may be made, let us again follow out what is said in the order, as it were, of the drama. The bride demands of her bridegroom himself that he show her the place of his secret retreat and of his rest: since, impatient of love, she desires even at noon to hear the bridegroom, and that especially at the time when the light is brighter and the splendor of the day is perfect and pure, so that she may stand beside him as he pastures or refreshes his sheep; and she earnestly wishes to learn the way by which she ought to go to him, lest perhaps, if she be not taught the windings of this journey, she stumble into the flocks of the companions, and seem to be like one of those women who come veiled to his companions, and bear no modesty, nor fear to run about everywhere and to appear to many. But I, she says, who wish to be seen by no other but you alone, desire to know by what road I may come to you, so that it may be secret, so that there may be no one in the middle, so that no stranger or foreign onlooker may meet me. And perhaps on this account she seeks out those places in which the bridegroom knows his own sheep, and shows him her modesty, for the sake of which she does not wish to stumble into the flocks of the companions, so that he may usefully set apart his sheep from the companions, and pasture them by themselves; so that not only may the bride not be seen by others, but that she may also more secretly enjoy the hidden and ineffable mysteries of the bridegroom. Now, then, let us look at the matter point by point; and first indeed see whether we can say that the Lord, whose portion was Jacob and Israel the cord of his inheritance, is to be understood as the bridegroom, while his companions are those angels among whose number, when the Most High divided the nations and dispersed the sons of Adam, he set the bounds of the nations according to the number, as it says, of the angels of God; and that these are perhaps the flocks of the bridegroom’s companions—namely, all the nations, which have been set as cattle under the angels as shepherds; but that the flock of the bridegroom are those of whom he himself said in the Gospel: “My sheep hear my voice.” For see, and mark attentively, that he said: “My sheep,” as though there were also other sheep which are not his, just as he himself also said in another place: “For you are not of my sheep.” All of which particulars will be seen to fit suitably with this hidden mystery. And if these things are so, the bride fittingly wished the flock of each of the companions to be understood as his bride, whom she named as veiled. But since she was certain that she herself was above all those, she does not wish to seem like any one of them, inasmuch as she knew that she ought to excel those brides of the companions—whom the bride names as veiled—by as much as her bridegroom had of eminence over the companions. But even on this account she will further be seen to have had reasons for inquiring, since she knows it to be the concern of the good shepherd to seek out the best pastures for his sheep, and to find whatever groves are green and shady for rest from the noonday heat. This indeed the companions know not how to do as the bridegroom does, nor do they possess, in choosing pastures, either so much knowledge or so much solitude: and on this account she says: “Tell me where you pasture, where you have your resting-place at noon”; desiring, namely, that time in which light is more abundantly poured upon the world, in which the day is more pure and the light purer and more full of bloom. Then, she says, tell me—you whom my soul has loved—where you pasture, where you have your resting-place at noon, lest perhaps I become like one veiled beside the flocks of your companions. The bride has now called the bridegroom by a new name. For knowing that he is the Son of charity, nay rather that he is himself the charity that is from God, she set upon him, as it were, this appellation: “Whom my soul has loved.” And yet she did not say, “whom I have loved,” but “whom my soul has loved”; knowing that the bridegroom’s love is to be held not with any love whatsoever, but out of the whole soul, and out of all one’s strength, and out of the whole heart. “Where you pasture,” she says, “and where you have your resting-place.” And I think that the prophet also, concerning this place which the bride now desires to learn from the bridegroom himself, and to hear of, being himself too placed under the same shepherd, says: “The Lord rules me,” or as we read elsewhere: “The Lord pastures me, and nothing shall be lacking to me.” And since he knew that other shepherds, through slothfulness or through inexperience, place their flocks in more arid spots, concerning this best shepherd, the Lord, he said: “In a green place, there he has settled me.” “He has brought me up beside the water of refreshment,” showing that this shepherd provides and looks to give his sheep not only abundant waters, but also wholesome and pure ones, and such as refresh in every way. But since from this state, in which he had lived as a sheep under the shepherd, he was turned toward things rational and higher and advanced, and attained this through conversion, he adds and says: “He has converted my soul. He has led me out upon the paths of justice for his name’s sake.” From this point, indeed, since he had advanced so far as to walk the ways of justice—and justice undoubtedly has injustice assailing it, and it is necessary that he who walks the road of justice should have battles with adversaries—being converted in faith and hope, he says of them: “For even if I should walk in the midst of the shadow of death, I will not fear evils, for you are with me.” And after these things, as though rendering thanks to him who had imbued him with the shepherd’s disciplines: “Your rod,” he says, “and your staff, by which I seem to have been instructed for the office of shepherd, these have consoled me.” From here, indeed, when he sees himself transferred from the shepherd’s pastures to rational foods and mystical secrets, he adds and subjoins: “You have prepared a table in my sight against those who trouble me. You have made fat my head with oil, and how excellent is your inebriating cup! And your mercy shall follow me all the days of my life, that I may dwell in the house of the Lord unto length of days.” That first, then—that is, the pastoral instruction—was at the beginning of these things, that, being settled in a green place, he might be brought up beside the water of refreshment. But these things which follow are required concerning the advancements toward perfection. And since we have set forth about pastures and greenness, it seems fitting also to confirm from the Gospels the things we have said. I have found there too this good shepherd discoursing about the pastures of the sheep, where, in addition to his professing himself the shepherd, he also mentions that he is the door, and says: “I am the door; if anyone enters through me, he shall be saved, and shall go in, and go out, and shall find pastures.” Him too the bride now questions, that she may hear from him and learn in what pastures he drives the sheep, or in what pleasant places he provides for the noonday heats; calling “noon” those secret places of the heart, namely, by which the soul obtains from the Word of God a brighter light of knowledge. For this is the time in which the sun holds the loftier summit of its circuit. Whenever, then, Christ the Sun of justice manifests to his Church the lofty and difficult secrets of his virtues, he will be seen to teach the pleasant pastures and the noonday resting-places. For when she still has the beginnings of learning, and receives from him, so to speak, the first rudiments of knowledge, then the Prophet says: “And he will help her in the morning, at daybreak.” Now therefore, because she already seeks more perfect things, and desires loftier things, she demands the noonday light of knowledge. Hence too, I think, of Abraham, after the many instructions with which God, appearing to him, imbued him concerning each matter and taught him, it is afterward related that God was seen by him as he sat at the oak of Mamre by the door of his tent at noon. “And looking up,” it says, “with his eyes, he saw, and behold three men were standing over him.” But if we believe these things to have been written through the Holy Spirit, I do not think it pleased the divine Spirit in vain that even the time and hour of the vision should be committed to the pages of Scripture, unless the reckoning of this hour and time conferred something toward knowledge for the sons of Abraham, by whom, indeed, just as the works of Abraham are to be done, so also these visitations are to be hoped for. For he who can say: “The night has gone before, but the day has drawn near; let us walk honorably as in the day, not in revelings and drunkenness, not in chamberings and wantonness, not in strife and rivalry”—and when he has passed through all these, he will be seen to have gone beyond this time in which the night has advanced and the day has drawn near, and to hasten not toward the beginning of the day, but toward noon, that he too may arrive at the grace of Abraham. For if the light which is in him, the light of the mind and the purity of the heart, shall be clear and splendid, this man will be seen to have the noonday time in himself; and through this purity of heart, as though placed at noon, he will see God, sitting at the oak of Mamre, which is interpreted “at the vision.” He, then, who calls to the seeing of God sits at the vision at noon. Hence, finally, he is said to sit not within the tent, but outside at the door of the tent. For his mind is outside, placed outside the body—the mind of him who is far from bodily thoughts, far from carnal desires—and therefore God visits him, placed outside all these. Of the same mystery is it, too, that Joseph, when he had received his brothers in Egypt, pastures them at noon, and at noon they adore him with gifts. For this reason, finally, I think that concerning the things which the Jews committed against the Savior, none of the evangelists wished to write that these were done at noon—although the sixth hour indeed shows nothing other than the noonday time, yet none named noon. But Matthew said thus: “From the sixth hour there was darkness over all the earth until the ninth hour.” And Luke: “It was now about the sixth hour, and there was darkness over all the earth until the ninth hour, the sun failing.” And Mark too: “But when the sixth hour had come, there was darkness over all the earth until the ninth hour.” From which it appears that in the visitation of Abraham, indeed, and in the banquet of the patriarchs at Joseph’s, there was no need that this time should be signified under the name of the sixth number, but that it should be called noon. For the bride, who even then was being foreshadowed in those figures, wished to learn where the bridegroom pastured, and where he had his resting-place, and therefore she names noon. But the evangelists, in the things which they narrated, did not require the noonday time, but the number of the sixth hour—namely, to set forth the sacrifice of his victim, which was offered on the day of the Passover for the redemption of man, who was formed by God on the sixth day, after the earth had brought forth the living soul according to its kind, the quadrupeds, and the creeping things, and the beasts of the earth. On this account, therefore, in the present passage the bride desires to be illuminated with the full light of knowledge, lest, straying through inexperience, she become in any respect like those schools of teachers which are exercised not through the very wisdom of God, but through that of the philosophers and princes of this world. For this too the Apostle seems to say where he says that “we speak the wisdom of God hidden in a mystery, which none of the princes of this world knew.” And again he signifies these same things when he says: “For we have not received the spirit of this world, but the Spirit which is from God, that we may know the things that have been given to us by God.” On this account, then, the bride of Christ seeks the noonday resting-places, and demands from God the fullness of knowledge, lest she seem to be like one of the schools of the philosophers, which is named “veiled,” for the reason that among them the fullness of the truth is covered and veiled. But the bride of Christ says: “But we, with unveiled face, behold the glory of God.” — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: Tell me, you whom my soul has loved, where you feed, where you lie down at noon. I do not ask for other times — when you feed in the evening, when at dawn, when at the sun’s setting: I seek that time when, in the full-flowering day, in full light, you dwell in the splendor of your majesty. Tell me, you whom my soul has loved, where you feed, where you lie down at noon. Observe diligently wherever you read of “noon.” At Joseph’s, his brothers hold their meal at noon. At noon the angels are received into Abraham’s hospitality, and other things of this kind. Seek, and you will find that the divine Scripture takes up no word in vain or by chance. Who, do you think, is worthy among us to reach even to noon, and to see where the bridegroom feeds, where he lies down? Tell me, you whom my soul has loved, where you feed, where you lie down at noon. For unless you tell me, I begin to be tossed about in wandering; and while I seek you, I run into the flocks of others; and because I am ashamed before others, I begin to cover my face and my mouth. For I am a beautiful bride, and I do not show my bare face to others, but to you alone, whom I have long since kissed. Tell me, you whom my soul has loved, where you feed, where you lie down at noon; lest I become as one veiled over the flocks of your companions. That I may not suffer this, that I may not become veiled, that I may not cover my mouth, and, coming at last to others, begin perhaps to love even those whom I do not know: therefore tell me where I may seek you, and find you at noon, lest perchance I become as one veiled over the flocks of your companions. After these words the bridegroom warns her, and says: Either you know yourself, that you are the bride of the king, and beautiful, and made beautiful by me — since I presented to myself a glorious Church, having neither spot nor wrinkle — or know that, if you do not know yourself and are not aware of your dignity, you will suffer the things that follow. And what are these? If you do not know yourself, O beautiful among women, go forth in the tracks of the flocks, and feed — not flocks of sheep, not of lambs, but your goats. For he will set the sheep on the right hand, and the goats on the left. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Theodoret of Cyrus: It is logical for the bride to enquire at the time of midday where the bridegroom takes his rest because when the light of knowledge became stronger, heresies developed which, while bearing the name of Christians, were nevertheless devoid of truth. This is the reason she is exercised and anxious to learn the spot where the bridegroom rests the sheep, the risk of falling in with the flocks of so-called companions. It should be understood that just as there were the prophets and the false prophets opposed to them, and likewise apostles and false apostles of an opposite mind, so too false Christs are referred to in the divine Scripture. Hence the Lord also says, “Many false prophets will rise up and will lead many people astray.” And blessed Paul was in the habit of speaking not only of false brethren but also of false apostles—hence his remark, “For such people are false apostles.” The bride begs not to fall in with these people since they give the appearance of shepherds and likewise seem to have flocks and herds. Of such kind are the people who hold the views of Arius, Eunomius, Marcion, Valentinus, Mani and Montanus. While invested with a Christian appearance and name, building churches, reading divine Scriptures to sheep led astray, wrongly tending their followers and thought to be companions of the bridegroom, they are instead pernicious schemers, providing the sheep with poison instead of nourishing draughts. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:8

Augustine of Hippo: “If you do not know yourself, go out, you, in the tracks of the flocks, and graze your goats in the tents of the shepherds.” Go out in the tracks, not of the flock but of the flocks, and graze, not like Peter my sheep but your goats; in the tabernacles, not of the shepherd but of the shepherds; not of unity but of division, not established in the place where there is one flock and one shepherd.By this answer she has been stiffened, built up, made stronger as the beloved wife, ready to die for her husband and live with her husband. — SERMON 138:8

Bede: If you do not know yourself, O fairest among women, go forth, etc. Why, he says, do you speak in such a way as if you could by any means be abandoned by me amidst temptation, and you complain that you have been darkened by the excessive fervor in guarding our vineyard from the enemies, as if by the sun of midday, which I myself have endowed through the washing of regeneration to be already fair among women, that is, among the synagogues of other doctrines, but I have decided that you should be rendered much fairer by the examination of tribulations? But if you perhaps do not know this, do you not now remember that no one is crowned unless he has competed according to the rules (II Tim. II)? Withdraw from my company, and follow after the footsteps of the flocks; that is, imitate the acts of those who err, although I have decreed you rather to be the keeper of my one flock, which was to have one fold and one shepherd. — Commentary on the Song of Songs

Bede: And feed your kids beside the tents of the shepherds. That is, feed lost listeners, having followed the doctrines of foolish teachers, abandoning the words of the wise, which are given by the counsel of teachers from one shepherd. For indeed if you love me, I have ordered you to feed my lambs, that is, the souls serving me simply and innocently with the word of salvation; I have wanted you to devote such care to this duty, that you would prefer to endure all adverse things, even to undergo the torment of death itself, rather than desist from their feeding. But if you do not know that you have been betrothed to me under such a condition, rather feed your kids, that is, those united with erring teachers, yielding to the luxurious and proud; who are rightly called kids, and your kids, namely, who are to be placed on the left in judgment. Yours indeed, because they are not instructed according to the rule of my commandments, but rather according to your errors, that is, those whom you retained before you were joined to me. However, the Lord does not say this by commanding, but rather by threatening, and by indicating what happens to those who, not bearing the adversities of temptations, separate themselves from the unity of the peace of the church. As in the Gospel, when he says: Either make the tree good and its fruit good; or make the tree bad and its fruit bad (Matt. XII). He does not command us to do evil, but teaches what reward awaits evildoers. Because indeed the Lord does not want the holy Church to be ignorant of itself, but earnestly desires it to learn what it has received from him as gifts, and what it must suffer or do for his love, he consequently indicates to it what its state is when he adds: — Commentary on the Song of Songs

Gregory the Dialogist: Every soul ought to care for nothing more than to know itself. For he who knows himself, recognizes that he was made in the image of God, and ought not to follow the likeness of beasts, nor dissolve himself either in luxury or in present appetite. Concerning this ignorance it is said elsewhere: ‘Man, when he was in honor, did not understand; he was compared to senseless beasts, and became like them’ (Psalms 48:13). The footsteps of the flocks are the actions of the peoples, which the more numerous they are, the more entangled, the more perverse they are. Let it therefore be said to the Church: ‘If you do not know yourself, O beautiful one among women, go forth, and go after the footsteps of the flocks, and pasture your kids beside the tents of the shepherds.’ O you, who were foul through ignorance, and through faith have been made beautiful among the souls of others. This is clearly spoken to the Church of the elect: ‘If you do not know yourself’—that is, you do not know this very thing, that you were made in my image—‘go forth’, that is, outside. If indeed you do not recognize by whom you were made, go forth and depart; go after the footsteps of the flocks; follow not my examples, but the examples of the peoples, and pasture your kids beside the tents of the shepherds. Our kids are carnal impulses; our kids are unlawful temptations. ‘Go after the footsteps of the flocks’—that is, descend after the footsteps of the peoples—‘and pasture your kids’—that is, nourish your carnal impulses, no longer spiritual senses, but carnal impulses. ‘Go beside the tents of the shepherds’: if you pasture lambs in the tent of the shepherds, you will be pastured—that is, in the teachings of the masters, in the teachings of the Apostles, in the teachings of the prophets. But if you pasture kids, pasture them beside the tents of the shepherds, so that you may be called Christian by faith, and not by works; because you appear to be within through faith, and not within through works. Because behold, you have rebuked, behold, you have reproved (for what do you not say?)—but what have you yourself kindly accomplished? — Commentary on the Song of Songs, Chapter 1

Origen of Alexandria: Among the many other remarkable sayings, this one is reported to belong to Chilon alone—one of the seven whom fame among the Greeks celebrates as having been singular in wisdom—in which he says: “Know yourself,” or “Come to know yourself.” Yet Solomon, whom in our preface we showed to have preceded all of these in time and in wisdom and in the knowledge of things, says this to the soul—as though to a woman—speaking under a certain threat: Unless you know yourself, O beautiful among women, and recognize that the causes of your beauty descend from this, that you were made to the image of God, whereby there is in you the greatest measure of natural comeliness, and unless you come to know how beautiful you were from the beginning—although even now you already surpass the other women, and are called the only beautiful one among them—yet unless you know yourself, who you are (for I do not wish your beauty to seem good by comparison with lesser things, but that you should answer to yourself and to your own comeliness, weighed and made equal to it). And unless you do this, I command you to go out, and to be placed in the lowest footsteps of the flocks, and now to pasture not sheep nor lambs, but kids—those, that is, who for their depravity and wantonness are to stand at the left of the king who presides in judgment. And when I have shown to you, brought into the royal chamber, what are the highest goods, if you do not know yourself, I will also show you what are the uttermost evils, so that from both you may profit, as much by the fear of evils as by the desire of goods. For if you do not know yourself, and live in ignorance of yourself, and have pursued no zeal for knowledge, without doubt you will have no tent of your own, but you will run about through the tents of shepherds, and now in the tents of one shepherd will pasture kids—a restless and wandering animal, and one assigned to sins. And these things you will suffer until by the very facts and by experience you understand how great an evil it is for the soul not to know itself, nor its own beauty, through which it excels the others—not virgins, but women, those namely who have suffered corruption and have not remained in the integrity of virginity. These are the things which the Bridegroom, after all those things which the Bride had spoken, says in the order of the drama set forth, rousing the Bride’s spirits by a certain stern threat to the care of self-knowledge. But now, consequently, as with the rest, let us refer these things to Christ and to the Church, who, speaking to His Bride—that is, to the souls of believers—places the summit of salvation and blessedness in the knowledge of oneself. How, then, the soul may know itself, I think can be explained neither easily nor briefly; yet according to our strength we shall attempt to open up a few things out of many. It seems to me, therefore, that the soul ought to grasp the knowledge of itself in a twofold manner: what it is in itself, and how it is moved—that is, what it has in substance, and what in its affections. For instance, that it may understand whether it be of good affection or not good, of upright and right purpose or not right; and indeed if right, whether it holds the same tenor toward all the virtues, both in understanding and in acting, or only toward things necessary and near at hand. And whether it is in a condition to receive advances, so as to be increased in the understanding of things and in the increase of virtues, or whether it stands still and settles in that, and in what it was able to attain; and whether it is at leisure only for cultivating itself, or whether it strives to be of profit to others and to confer some usefulness, whether in the word of teaching or in the examples of its deeds. But if it recognizes itself not to be of good affection, nor of right purpose, in this very thing—that it may understand whether it is wholly lacking and far from the way of the virtues, or whether it is already set upon the road itself and already endeavors to advance, desiring to lay hold of the things that are before and to forget the things that are behind, but has not yet drawn near; or whether it is indeed close, yet has not yet come to perfection. But there also seems to be a work of the soul that knows itself, to know whether it is these same things, when it works evils, that it works out of affection and zeal, or out of a certain frailty and, as he says, doing as it were what it does not will and doing what it hates; and again, whether it appears to carry out the things that are good out of affections and right purpose. For example, whether it restrains anger in the presence of some persons but gives vent to it in the presence of others, or whether it always restrains it and gives it vent before no one at all. Likewise also sadness—whether in some affairs it casts it off but in others admits it, or whether in all affairs whatsoever it does not admit it. So too fear, and other things likewise which seem to be contrary to the virtues. Further, this also is a work of the soul that knows itself: whether it is much desirous of glory, or little, or not at all. Which it gathers from this: whether it delights much, or moderately, or not at all in praises; and whether in reproaches it is grieved a great deal, or little, or not at all. But also in giving and in receiving there are certain indications of the soul that knows itself: whether what it bestows and offers it does so with an affection so ready to share, and as though it be pleased that fairness be maintained among human beings; or whether, as he says, out of sadness or out of necessity, or certainly seeking favor either from those who receive or from those who hear. But also in receiving, the soul that knows itself will observe whether it holds indifferently the things it receives, or whether it rejoices as over some good. But such a soul will also weigh itself by the understanding, so as to know whether the hearing of any plausibility easily moves it, and whether it is filched away by the artifice or sweetness or cunning of speeches, or whether it rarely suffers this, or never at all. But let these things suffice as said by us concerning this kind of self-knowledge. For it is possible for anyone who wishes to gather other, innumerable things of like sort, by which the soul may be proved to know itself, and to contemplate its own beauty—which it received in its creation to the image of God—if it has been able to repair and restore it. This, then, is what the present discourse teaches the soul, under the figure of a woman, that it should recognize itself, and it says: Unless you know yourself; that is, unless you have led your senses through each of the things we have mentioned above, and have held the discernment of each—what things are to be done, what to be shunned, what is lacking to you and what abounds, what is to be amended and what to be kept: but if you have willed to act indifferently among the other souls of the common life of human beings, which here it calls women, among whom you are beautiful—inasmuch as you have already received the kisses of the Word of God and have looked into the secrets of His chamber; if, I say, you do not know yourself, but have willed to act indifferently like the common crowd, go out in the footsteps of the flocks, that is, be in the remaining flock; if after all these things that have been bestowed upon you, you do nothing excellent, and, not knowing yourself, have not set yourself apart from the herd-like manner of life. And you will be not only in the flock, but in the footsteps of the flocks. For he becomes last and lowest who has not understood his own primacy. And on this account, where he has neglected knowledge, it is necessary that he be carried about by every wind of doctrine unto the deception of errors, so that at one time he pitches his tent with that shepherd, that is, that teacher of the word, but now with another; and thus he is carried about everywhere, pasturing not sheep—which is a simple animal—but kids, that is, wanton and restless senses assigned to sin, cultivating them for this very purpose with diverse teachers sought out to that end: and this will be the penalty of the fault of that soul which has not been zealous to recognize itself, and to follow that Shepherd alone who laid down His own soul for His sheep. This is the one species by which the soul ought to understand itself in its affections and acts. But that other part is deeper and more difficult, by which the soul—which nonetheless is already beautiful among women—is commanded to recognize itself. And if it is able to obtain this, let it hope for itself all good things; if not, let it know that it must go out after the footsteps of the flocks, and pasture kids in the tents of shepherds foreign to it. Let us therefore look, and let us begin according to our strength to discuss the knowledge of this part also. The divine word says through the prophet: “Kindle for yourselves the light of knowledge.” But also, among the spiritual gifts, one gift indeed is the greatest, which is ministered through the Holy Spirit—the word of knowledge; of which knowledge that is the chief work which in the Gospel according to Matthew it says thus: “No one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son shall have willed to reveal Him.” But in Luke it says thus: “No one knows what the Son is except the Father; and no one knows what the Father is except the Son, and he to whom the Son shall have willed to reveal Him.” According to John, however, it is written thus: “As the Father knows me, and I know the Father.” But in the forty-fifth psalm it says: “Be at leisure, and know that I am God.” Therefore the chief office of knowledge is to know the Trinity; but in the second place, to know His creature, according to him who said: “For He gave me the true knowledge of the things that are, the substance of the world, and the power of the elements, the beginning, and the end, and the midst of the times,” and the rest. Among these things, therefore, there will be also a certain self-knowledge of the soul, through which it ought to know what its substance is, whether corporeal or incorporeal, and whether simple, or composed of two or three, or indeed of more. But also, according to the questions of some, whether it was made, or altogether made by no one; and if it was made, how it was made; whether, as some think, its substance also is contained in the bodily seed, and its origin is transmitted together with the origin of the body; or whether, coming perfect from without, it clothes itself with a body already prepared and formed within the female inward parts. And if it is so, whether it comes newly created, and then first made when the body appears to be formed, so that the cause of its making may be believed to have arisen from the necessity of animating the body; or whether, made before and of old, it is thought for some cause to come to the taking up of a body; and if it is believed to be led into this for some cause, what that cause may be, so that it can be recognized, is a work of knowledge. But this also is inquired: whether it is clothed with a body only once, and afterward, having laid it aside, seeks it no more, or whether, when it has laid aside what it once took up, it takes it up again; and if it should always have what it took up a second time, or whether it sometime casts it off again. And if indeed, according to the authority of the Scriptures, the consummation of the world is imminent, and this corruptible state will be changed into incorruptible, it does not seem doubtful that in the state of the present life it can come into a body a second or a third time. For if this is admitted, it necessarily follows that, with such successions following one upon another, the world would not know an end. And further, let the soul inquire into knowledge of itself: whether there is some order, or whether there are some spirits of the same substance as itself, but others not of the same, but different from it—that is, whether there are also other spirits rational as it is, and others lacking reason; and whether its substance is the same as that of the angels also, since a rational being is believed to differ in no way from a rational being. Or whether it is not indeed such by substance, but will be such by grace, if it has deserved it; or whether it can by no means be made like to the angels, unless the quality or likeness of its nature has received this. For it will seem possible that what has been lost may be restored, yet not that that be conferred which the Creator did not give from the beginning. But this too let the soul inquire into, toward knowing itself: whether the virtue of its soul can increase and decrease; or whether it is immutable, or, once acquired, no more flows away. But what need is there to mention more instances from what causes the soul may know itself, lest perchance, if it neglects to know itself perfectly, it be commanded to go out in the footsteps of the flocks, and to pasture kids, and not in its own tent but in the tents of shepherds—since it is ready at hand for anyone willing to pursue these matters to take the very longest occasions from the things we have mentioned above, in which he may exercise himself in the word of knowledge according to his strength? But let these things be said by the Word of God also to the soul which is indeed set in advances, yet has not yet ascended to the summit of perfection. Which, indeed, for the reason that it makes progress, is called beautiful; but that it may be able to arrive at perfection, let the necessary threat be made to it—that unless through each of those things which we have said above it knows itself, and vigilantly exercises itself in the word of God and in the divine law, it will befall it to gather the opinions of divers persons about each of these matters, and to follow people who have spoken nothing excellent, nothing from the Holy Spirit. For this is to go out in the footsteps of the flocks, and to follow the teaching of those who have themselves also remained sinners, and could provide no remedy to those who sin. And whoever follows these will be seen to pasture kids—which surely hold the token of sinners—going about the tents of shepherds, that is, the diverse sects of the philosophers. Consider, therefore, more fully how terrible is that which is shadowed forth under this figure. “Go out,” it says, “you, in the footsteps of the flocks.” It speaks as though to a soul that is already within, and set within the mysteries; yet for the reason that it neglects to know itself and to inquire what it is, and what or how it ought to act, or what it ought not, it is said to it: “Go out, you”—as though one who, on account of this fault of sloth, is sent outside by Him who presides. So great is the peril of the soul to neglect the knowledge and recognition of itself. But perhaps, because we have given a twofold exposition of the soul’s knowledge of itself, it will seem to someone that, according to that in which it neglects to examine concerning its own morals and acts, and to inquire concerning its advances, or to search out concerning its vices, it is deservedly said to it, “Go out,” whereby it seems to be as it were driven outside from the interior places. But if according to the other version, in which we said that it ought to recognize its own nature and substance, and its state either in which it has been or in which it shall be, this will be thought grievous. For where will such a soul easily be found, so perfect, so powerful, to whom the reasoning and understanding of all these things lies open? To this we shall reply that the discourse which is in hand is not made to all souls, nor to the young maidens to whom here the Bridegroom speaks, nor to the outer women, nor to the eighty concubines, nor to the sixty queens, but to her who alone among all women is called beautiful and perfect. Whence it appears that these things are said to certain beloved souls, to whom, though much grace of perceiving and understanding has been given by God, nevertheless neglect the parts of knowledge, and apply no zeal to knowing themselves. To these, therefore, the divine word issues its threat, because from those to whom much is given, much is required. And the lowly one indeed will be worthy of this pardon and mercy, but the powerful shall be tormented powerfully. If therefore you also, O soul, who are more beautiful and more eminent among the rest, for example in doctrines, neglect yourself and remain in ignorance of yourself, how will either those who desire to be edified be instructed, or those who contradict be convinced and refuted? Deservedly, therefore, with a certain threat it is said to it: Go out, you, in the footsteps of the flocks, and pasture your kids in the tents of the shepherds. To this can also be drawn that which Moses writes: “That if any Israelite woman commit adultery, let her be stoned; but if she be a priest’s daughter, let her be burned with fire.” Thus, then, the threat will seem to be just against those who are able to be capable of self-knowledge and knowledge, but through sloth neglect it; against whom the Bridegroom’s indignation is most just, because He knows that the negligence of one turns to the harm of many. For a soul of this kind will seem like either to him who hid the received denarius in the earth, lest the master of the money should acquire any gain from it; or to him whom God is said to have slain because he was malignant—Onan, that is, or Er—who, envying posterity, poured out upon the earth the received seeds of natural knowledge. The shepherds too, as we have already said before, if indeed this discourse of threat is made to the Church, are to be taken as the princes of this world, or those angels under whose care the remaining nations are held, whether allotted to this by lot, or led to it by certain more secret causes. But if this threat is referred to each individual soul that neglects to recognize itself, the wise men and masters of this age are to be understood, teaching the wisdom of this world: so that in sum this may be understood, that it is necessary for the soul—especially that which is good and beautiful, watchful in its senses and its wit—to know itself, and to give diligence to the knowledge of itself through the exercises of teaching and divine studies, and through this to be led by the Spirit of God and by the spirit of adoption. Or, if such a soul neglects itself and turns aside from divine studies, it is necessary that it give diligence to worldly studies and to the wisdom of the age, and be led by the spirit of this world again in fear. This the Apostle designates when he says: “But we have not received the spirit of this world, but the Spirit which is from God.” And again: “For you have not received again the spirit of bondage in fear, but you have received the spirit of adoption, in which we cry: Abba, Father.” These things, in the meantime, we have been able to bring forward concerning the present passage; now let us turn to what follows. — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: If you do not know yourself, O beautiful among women, go forth in the tracks of the flocks, and feed your goats in the tents of the shepherds. In the tracks, he says, of the shepherds you will become the last; not among the sheep, but among your goats, dwelling with whom you cannot be with me, that is, with the good shepherd. I have likened you to my cavalry among the chariots of Pharaoh. If you wish to understand, O bride, how you ought to know yourself, learn to whom I have compared you, and now you will see that you are such a one as ought not to be disfigured, when you have known your own beauty. What, then, is it? I have likened you to my cavalry among the chariots of Pharaoh. I know the bridegroom to be a horseman, the prophet saying: And his riding is salvation. You are likened, therefore, to my cavalry among the chariots of Pharaoh. As much as my cavalry — I who am the Lord, and drown in the waves Pharaoh, and his crested ones, and his riders, and his horses, and his chariots — as much, I say, as my cavalry differs from the horses of Pharaoh, so much are you, O bride, O soul of the Church, better than all the daughters, better than all souls that are not of the Church. If, then, you are a soul of the Church, you are better than all souls; if you are not better, you are not of the Church. I have likened you to my cavalry among the chariots of Pharaoh, my love. Then he describes the beauty of the bride with spiritual love. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Song of Solomon 1:9

Bede: I have likened you, my friend, to my horse-drawn chariots of Pharaoh. For indeed, He calls His cavalry the army of the children of Israel, whom He freed from Egyptian bondage, leading them across the Red Sea into the desert, and brought into the land of the inheritance promised long ago, while the chariots of Pharaoh, which pursued them and wanted to drag them back to servitude, were drowned in the same sea. He calls it a cavalry because just as a charioteer is accustomed to presiding over his cavalry, so the Lord Himself then presided over that people, governing and leading them through the path of salvation. And He compared His Church, which He made His friend through the water of regeneration, to that cavalry: for just as the people were indeed greatly terrified by the approaching chariots of Pharaoh, but were nevertheless saved by heavenly protection, so He has always taught the Church to trust in His protection amidst the threats of persecutors. For even the fact that a pillar of fire then illuminated the people of God, while thick darkness overshadowed the Egyptian troops, so that throughout the whole night they couldn’t approach each other; this too never ceases to happen in the night of this age, when the divine dispensation, separating the just from the reprobate with precise judgment, illuminates the just with His grace, but leaves the others in the deserved blindness. And even this, when they came to the Red Sea, the children of Israel were freed with the waters divided, while the Egyptians, with the waters returning upon them, were drowned with their horses and chariots, is it not evident that the very wave of death, which will face all mortals, carries the wicked to destruction, but opens the path to salvation for the pious? The other events too, which we read happened to the cavalry of God, that is, the people of Israel, during the time of the Egyptian persecution, are found, the more diligently they are explained, the more clearly they reveal themselves as a foreshadowing in the holy universal Church, of which that was a part. And since it is taught in this verse how the Lord protects the Church amidst adversities, it remains to be shown how much the Church itself maintains the love of the same Lord and protector in the face of adversities. It is added: — Commentary on the Song of Songs

Gregory of Elvira: “My horses are with Pharaoh’s chariots,” it says. The horses of the Lord, that is, the people of the Gentiles, were formerly with Pharaoh’s chariots, that is, in the power of the devil, since they had not yet believed in Christ. He forewarns them, therefore, not to submit themselves again to that yoke through contempt of the faith. For, as I have already said, the people of the Gentiles who required horses were held under the Pharaoh’s yoke, that is, with the chariots of the devil, before the Lord’s advent, even though the Lord already foreknew them to be his own. But there is no doubt that the Pharaoh is the devil, for the devil tyrannizes the world like the Pharaoh did Egypt. Moreover, just as the Pharaoh persecuted the sons of Israel, so does the devil persecute the saints in this world.… Yet, now liberated by the grace of Christ from the yoke of tyrannical servitude, having been made sons of God through faith, and destined for celestial glory with a pure heart and true devotion in all holiness and righteousness, let us hold firmly to the same faith through which we live and are saved. — EXPLANATION OF THE SONG OF SONGS 2:24-27

Origen of Alexandria: The historical sense, indeed, seems to show this. As, he says, then in Egypt, when Pharaoh in pursuit of the people of Israel advanced with chariots and cavalry, my cavalry — that is, the cavalry of my Lord the bridegroom — far surpassed the chariots of Pharaoh, and was more excellent, seeing that it overcame them and sank them in the sea; so also you, my beloved bride, surpass all women, having been made like to my cavalry, which, being compared to the chariots of Pharaoh, is assuredly more powerful and more magnificent. This, for the meantime, seems to me to be the order of the words themselves and the arrangement of the sentences. But let us consider whether perchance, according to the mystical understanding, he calls those souls which are under that spiritual Pharaoh, and are set under the spiritual wickednesses, the chariots of Pharaoh and his four-horse teams, which he himself drives and leads to pursue the people of God, and to oppress Israel. For it is certain that the temptations and tribulations which the demons stir up against the saints, they stir up through certain souls fitted and suited for this very thing. Mounting upon these as upon chariots, they harass and assail either the Church of God, or each single one of the faithful. But concerning the cavalry of the Lord, what this cavalry of his is — in Exodus, indeed, where the chariots of Pharaoh are overcome and sunk in the sea, we read nothing written, except only that the Lord cast the chariots of Pharaoh and his army into the Red Sea. Yet we find in the fourth book of Kingdoms that Elisha, when his servant was terrified at the coming of the enemies who had come with cavalry and chariots, says to him: “Fear not, for they that are with us are more than they that are with them.” “And Elisha prayed,” he says, “and said: Lord, open the eyes of this boy that he may see. And the Lord opened his eyes, and he saw. And behold, the mountain was full of horsemen, and chariots of fire round about Elisha, which had come down to him.” But also in the prophet Habakkuk we read plainly and evidently concerning the cavalry of the Lord, and that he mounts his horses. These, then, are the words of the Scripture: “Wilt thou be angry with the rivers, O Lord, or is thy fury against the rivers, or thine onset against the Red Sea? Thou that mountest thy horses, and thy cavalry is salvation.” There are, then, horses of the Lord, upon which he mounts, and his cavalry. These I think to be none other than those souls which receive the bridle of his discipline, and bear the yoke of his sweetness, and which are led by the Spirit of God, and in this is salvation for them. In the Revelation of John we read that a horse appeared to him, and one sitting upon it faithful and true, and judging with justice, whose name is the Word of God. He says therefore: “And I saw heaven opened, and behold a white horse, and he that sat upon it was called faithful and true, and judging with justice and making war; and his eyes were as a flame of fire, and upon his head many diadems having a name written, which no one knows but he himself, and he was clothed with a garment sprinkled with blood, and his name was called the Word of God. And his army was in heaven, and they followed him upon white horses, clothed in fine linen white and pure.” But there is need of the grace of God, which may open to us the understanding of the words, whereby we may be able to perceive what these visions signify, what the white horse is, and who he is that sits upon it, whose name is the Word of God. And perhaps someone will say that the white horse is the body which the Lord assumed, and with which he who in the beginning was God the Word with God was either clothed or carried. But another will say it is the soul, which the firstborn of all creation assumed, and concerning which he said: “I have power to lay it down, and I have power to take it up again.” But another will think that it is both together, body and soul, as though, where there has been no sin, the horse is called white. Yet another, in the fourth place, will say that the Church, which is also named his body, is seen to be the white horse, as not having spot or wrinkle, which he himself sanctified for himself by the washing of water. And according to each of these particulars he will also take those things which follow — the soldiery of heaven, and the army of the Word of God, and how each single one of them, following the Word of God, sits upon white horses and is clothed in fine linen white and clean. To this white horse, then, upon which he himself is carried who is called the Word of God, or to this heavenly cavalry which follows him upon white horses no less, Christ compares and makes like his Church. But “among the chariots of Pharaoh” we may also take thus: that as much as here the cavalry of the Lord conquers and surpasses the cavalry and chariots of Pharaoh, so much do you, who are fair among women, surpass and conquer all the remaining souls which still bear the yoke of Pharaoh and endure him as their rider; or else, assuredly, that this cavalry of mine, which, cleansed by the washing of water, has been made pure and shining white, and has been counted worthy to have the Word of God as its rider, has been taken from the chariots of Pharaoh. For from thence come all who believe, because Christ came into this world to save sinners. In this way, then, the sense of this little verse may be explained: to my cavalry, which was formerly among the chariots of Pharaoh, and now follows me upon white horses, having been purified in the washing of water, I judge you like, my beloved. Blessed, therefore, are those souls which have bowed their back to receive the Word of God as rider upon themselves, and endure his bridle, that wherever he wills he may turn them, and drive them with the reins of his precepts: because now they walk no longer by their own will, but are led and led back to all things by the will of their rider. And perhaps it will seem, according to this — that the Church has been gathered out of many souls, and has received the example of life from Christ — that it received this not so much from the deity itself of the Word of God, which assuredly transcends those acts or affections which ought to be given to men as an example, but that that soul which was assumed by him, in which was the highest perfection, is the one set forth as an example, and that this itself is here called “my beloved”; whose likeness the Church too ought to have, which is gathered out of many souls — namely those which had formerly been under the yoke and chariots of Pharaoh, and are called the cavalry of the Lord. But which of the two expositions may seem to accord better with the proposed verse, you too who read shall judge. — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Theodoret of Cyrus: Here in figurative fashion he referred by “Pharaoh” to the implacable foe of our nature, the noxious enemy common to us all whom he drowned in the holy waters of baptism like Pharaoh. My mare, then, which I used when I overwhelmed Pharaoh’s chariots, I judge you to resemble since you are close to me and have love for me.… So from the apostolic words we understand the mystical words of the Song, and hear the bridegroom saying, I declare that you, being close to me, and hence called an intimate, getting the name from the fact, are like my mare, which I used when drowning the spiritual Pharaoh with his chariots, and I granted you freedom. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:10

Bede: Your cheeks are beautiful, etc. It is said to be the nature of the turtle-dove that, if deprived by the loss of its mate, it does not unite with another. This suitably applies to the chastity of the Church, which, although widowed by the death of its Lord and Bridegroom, is so bound by His memory—knowing that He has risen from the dead and now reigns in heaven—that it cannot accept the company of others, content with the love of Him alone, to whom it hopes eventually to reach. Hence, instructed by the words of an excellent teacher, it usually declares that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature can separate us from the love of God, which is in Christ Jesus our Lord (Rom. VIII). Therefore, since the seat of modesty is typically in the cheeks, it is rightly said to the holy Church, fearing that it might stray from the way of truth through the examples of the wicked (as it says: Lest I begin to wander through the flocks of your companions), by the response of Truth itself: Your cheeks are beautiful, like those of a turtle-dove. This means, I have adorned you with such a virtue of saving modesty that you may never be corrupted, either by the desire of transient things or by the hearing of perverse doctrines, from the chastity of the faith promised to me. And what is the greatest grace for preserving this sobriety, He reveals by adding the following. — Commentary on the Song of Songs

Bede: Your neck is like jewels, etc. Through the neck, we transfer food into the body to be nourished, and we utter words to reveal the secrets of our hearts to others. Thus, rightly in the neck of the Church, the figure of teachers is designated, who instruct the ignorant with the word of edification, and with the office of the same instruction, transmit the food of salvation to the members of the holy Church entrusted to them. This neck rightly resembles necklaces. Necklaces are ornaments that usually hang on the necks of virgins. Although by the word “necklaces,” sometimes all ornaments of matrons are denoted, because the steadfastness of spiritual teachers is fortified and adorned with heavenly virtues, as they show by their deeds what they teach with their words. Little chains are also ornaments for the neck of a virgin; namely, chains of gold interwoven with small rods, and sometimes varied with added silver rods, as this thought proves, which take their name from the resemblance to the sea eel. These aptly signify the woven nature of the divine Scriptures, by which the beauty of the holy Church increases, as each of the faithful, seeing the sayings and deeds of the fathers, strives to shine more and more with virtues. For the gold, from which the little chains are said to be made, is the brightness of spiritual understanding; the silver, with which they are said to be interwoven, is considered the brightness of heavenly eloquence. What he promises in the plural number, “We will make for you,” is about those through whom the sacred Scripture, by the acting and cooperating Spirit of God, was ministered to us; many of whom, at the time when Solomon was prophesying this, were yet to come. Therefore, he surrounds the neck of the bride with golden little chains, interwoven with silver, because he prepared divine apexes to be instilled in those he placed in charge of teaching the faithful in the Church. He surrounds his neck with little necklaces composed of craftsmanship, while every faithful soul, in all that it speaks and acts, indeed in all that it lives and breathes, continually directs its attention to the Holy Scriptures, diligently guiding its mind and words according to their examples. Thus this little verse is connected to the previous one, stating that they are beautiful like the cheeks of the holy Church’s turtle-dove, that is, its inviolate modesty persists; because frequent meditation on the divine Scripture does not allow it to err. The ancient translation has this passage: “We will make gold likenesses for you with silver markings until the king is in his resting place.” In which assuredly, the brightness of the heavenly homeland is properly expressed by the name of gold, whose likenesses, and not that incorruptible brightness itself, are shown to us in this life through the Holy Scriptures, the Apostle saying: “For now we see through a glass darkly, that is, in likenesses; but then face to face” (I Cor. XIII). Finally, Moses himself, to whom, as we read in Exodus, God spoke face to face, as a man speaks to his friend (Exod. XXXIII), knowing that he had not seen His glory itself, prayed, saying: “If I have found grace in your sight, show me your way, that I may know you,” and again, he said, “Show me your glory”; which the Lord also revealed when responding to him, saying, “You will not be able to see my face; for no man shall see me and live” (Exod. XXXIII). Therefore, the vision of the divine face is not denied to us, but it is denied to those still living in this mortality; yet, it is promised to the pure-hearted in the future. Furthermore, this likeness of his face and perpetual beatitude is shown not only to the fathers, appearing in the angels of the Lord, but it is also not obscurely shown to us reading the writings of the fathers today, as we strive with our mind always to retain what they said about the glory of the heavenly homeland and continually sigh to see it. These likenesses with the distinctions are made of silver because with the shine of spiritual words, heavenly mysteries are revealed to us. And because in this life alone, and not in the future, we need the comforts and aids of such likenesses, it is aptly added: — Commentary on the Song of Songs

Julian of Eclanum: When the naturally beautiful neck is endowed with the adornment of jewels, such industry undoubtedly increases happiness and, as though they were worthy, the honor of necklaces and the loveliness of necks as well. This is also true with you, therefore, whose generosity is constituted by doctrine, so that discipline would perfect the virtues which nature began. — COMMENTARY ON THE SONG OF SONGS, FRAGMENT 9

Nilus of Sinai: Wishing to inspire a spirit of humility in her actions, the Word says this: “Your neck is as if circled with jewels.” For just as he describes “the stiff neck” of the proud as “a sinew of iron” because of its stiffness, so too he describes the neck of a modest person as a necklace [with strings of jewels]. He thus designates the form of the virtue by its shape. For modest persons (even if such people stand tall) are bent down in the manner of a necklace when they think humbly of themselves and restrain the vanity of pride that accompanies virtue, which is a fact of the weakness of human nature. For the memory of earth and the ancient parentage of clay is sufficient to destroy such vainglory even if the honor of the image and the excellence of the actions may cause an inflation of pride.And the Word does not call the neck of the humble simply a “necklace,” for there are indeed those who by affectation take the appearance of humility while they pursue human glory. To them the Word says, “If you bend your neck like a ring.” Wishing to show the difference between them and a perfect soul, he has compared their behavior to the ring of iron which those who are condemned wear in punishment, for virtue contrived for the sake of deception ends by assuming the aspect of punishment. But the virtue of the bride he has compared to a necklace of gold, letting her [inner] condition be intimated through her appearance while the substance [of that virtue] is thus proven. … If then the necklace indicates humility, such a neck, compared with a necklace that is praiseworthy, also reveals the abundance of virtues and the lowliness pertaining to each of them. For just as the necklace, forged at right angles, is eventually curved to its own given use, so too persons who are perfect in virtue are humbled by submission. Although being upright in their manner of life, they take on a curvature in the disposition of their minds. — COMMENTARY ON THE SONG OF SONGS 26

Origen of Alexandria: The sequence of the drama seems to have this consequence: that after the bridegroom had employed a rather severe threat toward the bride, warning her that unless she came to know herself she would go forth in the tracks of the flocks and would pasture not sheep but kids, she blushed over the severity of the command; and the redness of shame, spreading over her face, made her cheeks beautiful, and much more lovely than they had been. And not only her cheeks, but her neck too was rendered so comely, as though adorned with the little chains of necklaces. The beauty of the cheeks, then, is compared to turtledoves, because by birds of this sort both the seemliness of the face and its liveliness are indicated at once. This is the explanation of the dramatic narrative. But let us come to the matter itself. The apostle Paul, writing to the Church of the Corinthians, speaks thus: “But the body is not one member, but many. And if the foot should say, ‘Because I am not the hand, I am not of the body,’ it is not on that account not of the body; and if the ear should say, ‘Because I am not the eye, I am not of the body,’ it is not on that account not of the body. If the whole body is an eye, where is the hearing? If the whole is hearing, where is the smelling? But now God has placed each single member in the body as He willed.” And when he had discussed many things about this, at the last he says: “But you are the body of Christ, and members in part.” And again, writing to the Ephesians, he says: “Subject to one another in the fear of Christ. Let wives be subject to their husbands as to the Lord: for the husband is the head of the wife, as Christ also is the head of the Church, He Himself the Savior of the body. But as the Church is subject to Christ, so also let wives be subject to their husbands in all things. Husbands, love your wives, as Christ also loved His Church and delivered Himself up for her, that He might sanctify her by the washing of water in the word, that He Himself might prepare for Himself a glorious Church having no spot or wrinkle or anything of this kind, but that she might be holy and immaculate.” And a little after: “For no one,” he says, “ever hated his own flesh, but nourishes and cherishes it, as Christ also does the Church, because we are members of His body,” and the rest. By these things, therefore, we are taught how the bride of Christ, which is the Church, is also His body and members. If, then, you hear the members of the bridegroom named, understand that the members of the Church are meant. Among these, just as there are some who are called eyes, doubtless for the light of understanding and knowledge, and others ears for hearing the word of teaching, others hands for good works and religious ministries, so there are also others who may be called His cheeks. Now the cheeks are said to be the parts of the face in which the seemliness and modesty of the soul are recognized: by which, without doubt, those among the members of the Church are indicated who cultivate the seemliness of chastity and modesty. For these, therefore, it is said to the whole body of the bride: “How beautiful your cheeks have become!” And observe that He did not say, “How beautiful your cheeks are,” but “How beautiful they have become”; so as to show that they were not indeed so beautiful before, but that after she received the kisses of the bridegroom, and He who spoke through the prophets was first present, and cleansed His Church for Himself by the washing of water, and made her to have no spot or wrinkle, and granted her the knowledge of Himself, then her cheeks became beautiful. For then chastity and modesty and virginity, which before had not existed, was diffused with beautiful comeliness over the cheeks of the Church. Yet this comeliness of the cheeks, that is, of modesty and chastity, is compared to turtledoves. They say that the nature of turtledoves is of this sort, that neither does the male approach any female besides one, nor does the female endure more than one male; so that if it happen, one being taken away, that the other survives, together with its mate the love of intercourse is extinguished in it. Fittingly, therefore, is the likeness of the turtledove applied to the Church, either because after Christ she knows no marriage with another husband, or because in her there flits about, as it were, a multitude of turtledoves, of continence and modesty. According to this understanding let us also take the neck of the bride. By this, without doubt, ought to be understood those souls who take up the yoke of Christ, who says: “Take up My yoke upon you, for My yoke is sweet.” Her obedience, therefore, is called her neck. Her neck, then, has become beautiful like little necklaces, and rightly so. For what the disobedience of transgression had before made unsightly, now the obedience of faith has made beautiful and lovely. “Your neck, therefore, has become beautiful like little necklaces.” For to both is understood the phrase “has become beautiful.” By “little necklaces” here He means the fastenings or clasps of necklaces which are wont to sit upon the neck, from which is drawn down, and descends over the whole neck, the rest of the ornament. To this very ornament, then, which is wont to be placed upon the neck and throat, He compared the neck of the bride. And we understand what is said in this way. We said that the neck is called subjection and obedience, because she takes up as it were the yoke of Christ for His sake, and offers the obedience of faith to Him. The ornament, therefore, of her neck is obedience, which is Christ. For He Himself was first made obedient even unto death; and just as through the disobedience of one, namely Adam, many were made sinners, so also through the obedience of one, namely Christ, many are made righteous. The ornament, therefore, and necklace of the neck of the Church, is the obedience of Christ. But the neck of the Church too, that is, her obedience, has been made like to the obedience of Christ, which is the necklace of the neck. Great, therefore, is the praise of the bride in this, great the glory of the Church, where the imitation of her obedience follows after the obedience of Christ, which the Church imitates. This same appearance of a necklace is also mentioned in Genesis, given by the patriarch Judah to Tamar his daughter-in-law, when he lay with her as with a harlot. This mystery is not open to all. By this it is understood that Christ gave to the Church, which He had gathered out of the prostitution of many teachings, these pledges of future perfection, and placed this necklace of obedience upon her neck. — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: Your cheeks are as those of a turtledove. He praises her face, and is kindled by the blush of her cheeks. For the beauty of women is said to be greatest in the cheeks. So let us too understand the beauty of the soul to be in its cheeks. But her lips and her tongue let us proclaim to be her understanding. Your neck is as a necklace. As an ornament which is wont to hang from the necks of virgins, and is called ὄρμισκος (a little necklace), so, even without this adornment, your neck itself is an ornament. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Theodoret of Cyrus: “How beautifully made your cheeks, like those of a turtledove.” Zoologists claim that the turtledove not only likes solitude but is also not promiscuous, the male mating with one female, and the female associating with one male, and at the death of its mate it refrains from mating with another bird. Appropriately, then, he says the church in its relationship to Christ is like her, shunning relations with others, and reluctant after his death to abandon him, awaiting instead the resurrection and looking forward to his second coming. He also says her neck is like a necklace; this is a choker, a kind of ornament beautifying the neck. He is commending her for nicely carrying the yoke of religion, of which the bridegroom says in the Gospels, “Take my yoke upon you, for my yoke is easy and my burden light.” — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:11

Augustine of Hippo: The Father will then be revealed by the Son, “when He shall have put down all rule, and all authority, and all power;” that is, in such wise that there shall be no more need of any economy of similitudes, by means of angelic rulers, and authorities, and powers. Of whom that is not unfitly understood, which is said in the Song of Songs to the bride, “We will make thee borders of gold, with studs of silver, while the King sitteth at His table;” that is, as long as Christ is in His secret place: since “your life is hid with Christ in God; when Christ, who is our life, shall appear, then shall ye also appear with Him in glory.” Before which time, “we see now through a glass, in an enigma,” that is, in similitudes, “but then face to face.” — ON THE TRINITY 1:8.16

Bede: There comes about in our case too what follows: “And the house was filled with the fragrance of the ointment.” In accord with our capacity will the world be filled with the renown of our devotion, by which we prove that we venerate and love God and our neighbors with a simple and pure heart. There is accomplished what the bride glories of in the canticle of love, “While the king was resting [on his couch], my spikenard gave forth its fragrance.” Here it is clearly shown that what Mary did as a type, the entire church and every perfect soul should do always. — Homilies on the Gospels 2:4

Jerome: Let us hear what the bride says before that the bridegroom comes to earth, suffers, descends to the lower world, and rises again. “We will make for you likenesses of gold with ornaments of silver while the king sits at his table.” Before the Lord rose again and the gospel shone, the bride had not gold but likenesses of gold. As for the silver, however, which she professes to have at the marriage, she not only had silver ornaments, but she had them in variety—in widows, in the continent and in the married. Then the bridegroom makes answer to the bride and teaches her that the shadow of the old law has passed away and the truth of the gospel has come. — Against Jovinianus 1.30

Origen of Alexandria: We said above that this little book, arranged in the manner of a drama, is woven together by a change of speakers; and so now these words seem to be spoken to the bride by the friends or companions of the bridegroom, who, according to the mystical understanding — and, as we have already said above — can be understood either as angels, or even as the prophets, or as the patriarchs. For it was not only when the Lord, after the baptism of John, was tempted by the devil in the wilderness that the angels departed and ministered to him, but they always ministered to her before the coming of his bodily presence. For the law also is said to have been ordained through angels by the hand of a mediator. And the Apostle, writing to the Hebrews, says: “For if the word spoken through angels was made firm.” They therefore were, as it were, the managers and stewards set over the little bride together with the law as tutor, until the fullness of the times should come, and God should send his Son, born of a woman, made under the law, and should lead her out from under the managers and stewards and the tutor which is the law, so that she might receive the kisses of the very Word of God — that is, his teaching and his words. Before, therefore, the time of these things was present to man, the bride was cultivated in many ways by the ministry of angels, who then appeared to men and spoke those things which the matter and the occasion required. For do not suppose that the bride, or the Church, is spoken of only from the coming of the Savior in the flesh, but from the beginning of the human race, and from the very foundation of the world — nay rather, that with Paul as my guide I may trace the origin of this mystery yet higher, even before the foundation of the world. For thus he says: “Even as he chose us in Christ before the foundation of the world, that we should be holy and blameless before him, predestinating us unto the adoption of sons.” But also in the Psalms it is written: “Remember your congregation, O Lord, which you gathered from the beginning.” For the first foundations of the congregation were laid straightway from the beginning, whence also the Apostle says that the Church is built not only upon the foundation of the apostles, but also of the prophets; and among the prophets is numbered also Adam, because he prophesied a great mystery concerning Christ and the Church, saying: “For this cause shall a man leave his father and his mother, and shall cleave to his wife, and they two shall be in one flesh.” For evidently concerning these his words the Apostle says that “this is a great mystery. But I speak concerning Christ and the Church.” But the same Apostle also, when he says: “For if Christ loved the Church, so that he delivered himself up for her, sanctifying her with the washing of water,” by no means shows that she did not exist before — for how could he have loved her who did not exist? — but without doubt he loved her who did exist. And she existed in all the saints who had been made from the beginning of the age. Loving her, therefore, he came to her. And just as her children shared in flesh and blood, so likewise he himself was made a partaker of the same, and delivered himself up for them. For they themselves were the Church which he loved, that he might either increase her in number, or cultivate her in virtues, or by the charity of perfection transfer her from the earth to heaven. From the beginning, therefore, the prophets ministered to her, and the angels also ministered. For what else was taking place then, when three men appeared to Abraham as he sat by the oak of Mamre? — although that manifestation showed something more than the ministry of angels, for there the mystery of the Trinity was being made known. This was also the case in Exodus, where the angel of the Lord is said to have appeared to Moses in a flame of fire in the bush. But immediately in what follows the Lord and God is written to speak in the angel, and he himself is designated the God of Abraham, and the God of Isaac, and the God of Jacob. Reading which, certain of the heretics have said that the God of the law and the prophets is far inferior to Jesus Christ and the Holy Spirit; and they have stretched out their impiety to such a point that they place fullness indeed in Christ and in the Holy Spirit, but imperfection and weakness in the God of the law. But these things elsewhere. Now, however, our purpose is to show how the holy angels who before the coming of Christ managed the guardianship of the bride while she was as yet a little child, are themselves the friends and companions of the bridegroom who seem to say to her: “We will make you likenesses of gold with markings of silver, until the king be in his repose.” They indicate, therefore, that they themselves make for the bride not gold (for neither did they have such gold as was worthy to be offered to the bride), but they promise that they will make for her, in place of gold, likenesses of gold — and not one likeness, but many. So too they speak concerning silver, but as though having a small quantity of silver material, they promise to make for her not likenesses, but markings of silver; inasmuch as there did not abound in them so great a quantity of silver material that they could produce from it any connected and solid work, but only markings, and certain small signs like points, which they might interweave into that work which they made for her out of the likeness of gold. These ornaments, therefore, the friends of the bridegroom — those of whom we spoke above — make for the bride. But what secret is contained in these things, and what the very novelty of the expression brings to birth, let us pray to the Father of the almighty Word and bridegroom, that he himself may open to us the barred doors of this mystery, whereby we may be illumined not only to understand these things, but also to set them forth, and, according to the measure of those who are going to read, to receive them with the moderation of spiritual speech. We have often shown in many places that the appearance of gold holds the figure of the invisible and incorporeal nature; but silver, the power of the word and of reason; according to which the Lord says through the prophet: “I gave you silver and gold; but you made silver and golden things for Baal” — showing through these and saying, that “I gave you sense and reason, whereby you might be able both to perceive me as God and to worship me; but you have transferred both the sense and the reason which is in you to the worshiping of demons.” But also the oracles of the Lord, “the chaste oracles,” are called “silver tried by fire.” And likewise in another place the tongue of the just man is spoken of as “kindled silver.” But the cherubim are called golden, since indeed they are interpreted as “the fullness of the knowledge of God.” But also the candlestick in the tabernacle of the testimony was commanded to be set up golden and solid; which seems to me to hold the form of the natural law, in which the law of knowledge is held. But what need is there to heap up many testimonies, when it is at hand for those willing to know that in many places of Scripture this is indicated — that gold is to be referred to the sense and the mind, but silver is to be referred to the word and to oracles? Now therefore let us hasten to contemplate how, according to those things which we have set forth, the friends of the bridegroom say that they make for the bride likenesses of gold with markings of silver. It seems to me, therefore, that the law which was ordained through angels by the hand of a mediator, inasmuch as it has “a shadow of the good things to come, not the very image of the things,” and “whatever befell those who are recounted in the law befell them in a figure and not in truth” — all these things were likenesses of gold, not true gold. Namely, that true gold is understood in those things which are incorporeal and invisible and spiritual; but the likeness of gold, in which is not the truth itself but the shadow of the truth, is to be taken as these corporeal and visible things. For example, a likeness of gold was that tabernacle made by hand, concerning which the Apostle says: “For Jesus did not enter into the holy places made by hand, the copies of the true, but into heaven itself.” Therefore the things which are in the heavens, invisible and incorporeal, those are the true; but these which are on the earth, visible and corporeal, are said to be copies of the true, not the true. These, therefore, are what are called likenesses of gold; among which are also the ark of the covenant, and the mercy-seat, and the cherubim, and the altar of incense, and the table of the shewbread, and the loaves, but also the veil, and the columns and bars, and the altar of holocausts, and the temple itself, and all the things that are written in the law. All these were likenesses of gold. But even the visible gold itself, in that it was visible, was not true gold, but was a likeness of that true invisible gold. These likenesses of gold, therefore, the friends of the bridegroom — namely the angels and the prophets — made for the bride, the Church, they who ministered in the law and in the other mysteries. This, I think, Paul also understood when he said: “In the religion of angels, in the things which he has seen, vainly puffed up by the sense of his flesh.” All Jewish worship and religion, therefore, are likenesses of gold. But when anyone has been converted to the Lord, and the veil has been taken away from him, then he will see the true gold; likenesses of which gold, before it was present and offered itself to be known, its friends made for the bride, that admonished and provoked by those likenesses she might conceive a desire of the true gold. For this Paul indicates was done, when he says: “But these things befell them in a figure. And they were written for our sake, upon whom the end of the ages has come.” But the “end” of which Paul speaks, do not understand as the bodily one. For the bodily end will find many for whom these things were not written; for neither will such men receive an understanding concerning them. But understand the end of the ages as the perfection of things, which surely is said to have come to Paul and to those like him, and for their sakes these things are said to have been written. But these things we have said in a digression, wishing to show how the friends of the bridegroom say to the bride that they make for her likenesses of gold with markings of silver — namely through those things which in the law and the prophets they handed down in writing by means of figures and images and likenesses and parables. Yet there are among these also certain small markings of silver — that is, indications of the spiritual sense of the word and of the reasonable interpretation, though very rare and scanty. For before the coming of the Lord scarcely anywhere did any of the prophets disclose a little of the hidden discourse; for example, as Isaiah when he says: “The vineyard of the Lord of Sabaoth is the house of Israel, and the house of Judah is his beloved new planting.” And again elsewhere: “The many waters are many peoples.” And Ezekiel, naming two sisters, Oholah and Oholibah, distinguishes the one to be Samaria and the other Judaea; and wherever such things are disclosed with the prophets themselves interpreting, these are called markings of silver. But when the Savior and our Lord Jesus Christ came, making all things known by the word of his power, in his passion an indication was given that the things which were held in secret places and were hidden should be brought forth into the light and come to manifestation — through this, that the veil of the temple, by which the Holy of Holies and the secret things were veiled, was rent from the top of it to the bottom, announcing that it would be made plain to all what within was seen to be covered. So therefore that which was ministered through the angels and the prophets was a likeness of gold, with the small and scanty markings of silver. But these things which were handed down through our Lord Jesus Christ himself are placed in true gold and in solid silver. For this which was made through the friends of the bridegroom, the likeness of gold with markings of silver, is not promised to abide forever; but a time is set for it by those very ones who say: “Until the king be in his repose.” For when reclining he shall have slept “as a lion, and as a lion’s whelp,” and after this the Father shall have raised him up, and he shall have risen from the dead, if there be any who are conformed to his resurrection, they will no longer abide in the likeness of gold — that is, not in the worship of corporeal things — but they will receive the true gold from him, believing and hoping not in the things that are seen but in those that are not seen, nor in those that are on earth but in those that are in the heavens, “where Christ is, sitting at the right hand of God,” and they will say that “even if we have known Christ at one time according to the flesh, yet now we no longer know him so.” No longer, therefore, will they use the small markings of silver, but silver spread out in breadth. For they will hear that in that likeness of gold the rock which is said to follow and to furnish drink to the people is Christ, and the sea is baptism, and the cloud is the Holy Spirit, and the manna is the Word of God, and the paschal lamb is the Savior, and the blood of the lamb is the passion of Christ, and the veil which is in the Holy of Holies by which those divine and secret things were covered is his flesh; and other things beyond number will be made plain from his resurrection, no longer small, as before, but disclosed by a most ample exposition. But further, that what he says — “Until the king be in his repose” — may become clearer, we will also bring forward from the second prophecy of Balaam, which contains this concerning Christ: “There shall arise,” he says, “a star out of Jacob, and a man shall come forth from his seed, and shall have dominion over many nations. His kingdom shall be exalted above Gog, and his kingdom shall grow. God shall lead him out of Egypt, as the glory of the unicorn, and he shall devour the nations of his enemies, and shall suck out the marrow of their fatness, and shall shoot them with his darts. Reclining he shall rest as a lion, and as a lion’s whelp. Who shall raise him up?” Consider therefore from these things more carefully, and see how every likeness of gold is recorded to stand until the last time — that is, until the repose of the king. After these things, therefore, his kingdom shall be exalted above Gog — that is, above the housetops — namely when it shall have been transferred from the earth to the heavenly things above the housetops. But concerning these things we have treated more fully, as the Lord granted, in the book of Numbers. Let us indeed inquire whether also to the holy fathers themselves and to the prophets who ministered the word before the coming of our Lord Jesus Christ, the grace of this perfection and of the true gold was given; or whether they only understood these future things and foresaw in the spirit the things to come; and whether for this reason alone the Lord said concerning Abraham that “he desired to see his day, and saw it, and rejoiced” — namely that in the spirit he foresaw the future things. And perhaps that saying too confirms more that this is so, which says: “Many just men desired to see the things which you see, and saw them not; and to hear the things which you hear, and heard them not.” Although neither could there have been lacking to them the perfection that comes from faith. For the things which we believe to have been done, these they believed with a greater expectation as things to come. As therefore the faith of things past brought to the summit of perfection those who believe from the coming of Christ, so also did the faith of things to come bring those others. But if the exposition be referred to each individual soul, it will be seen that, so long as the soul is as yet little and imperfect, and placed under tutors and stewards — whether the teachers of the Church, or the angels who are said to be the guardians of the little ones and always to see the face of the Father who is in heaven — likenesses of gold are made for it, since it is not nourished with the solid and strong foods of the Word of God, but is imbued with likenesses; as, if we may so say, it is taught with parables and examples, for the sake of which Christ himself also is said “to grow in age and in wisdom and in grace with God and men.” In those likenesses, therefore, it is imbued, and there come to be for it small markings of silver. For to those who are being imbued there are sometimes opened certain small and rare things of the more secret mysteries, that they may conceive a desire of greater ones. For neither can anything be desired if it be utterly unknown. And therefore to those beginning and set in the first stages of instruction, just as not all things are to be laid open suddenly, so neither are the spiritual mysteries to be utterly hidden; but, as the divine discourse says, markings of silver are to be made, and certain sparks of spiritual understanding are to be introduced into their souls, that they may in a manner take a taste of the sweetness that is to be desired, and not — as we have said — if it be utterly unknown, be in no way desired. But that we name the soul “little,” let no one so take it as though it were called little according to substance; but if to anyone instruction is lacking, and in whom the understanding is scanty and the skill very small, this soul we call little. Therefore it is fitting that these things be done until the king be in his repose — that is, until such a soul make progress unto this, that it may receive the king, and have him reclining within itself. For thus this king says, that “I will dwell in them and walk in them” — assuredly those who furnish to the Word of God so great a breadth of their heart, that he is even said to walk about in them, namely in the ampler spaces of understanding and of a more widely diffused knowledge. So therefore he is also said to recline in that soul, without doubt, concerning which the Lord himself says through the prophet: “Upon whom shall I rest, save upon the humble and quiet, and him that trembles at my words?” This king, therefore, who is the word of God, has in that soul which has now come to perfection his repose; provided, however, that there be in it no vice, but that it be full of holiness, full of piety, faith, charity, peace, and all virtues. For then it delights the king to recline and to have his repose. For to this soul the Lord was saying, that “I and my Father will come, and will sup with him, and will make our abode with him.” Where, therefore, Christ sups with it, and where he makes his abode, why should he not recline? Blessed is that breadth of the soul, blessed the couch of that mind, where the Father and the Son — as I do not doubt — together with the Holy Spirit reclines, sups, and makes his abode. With what riches, do you think, with what abundance are such guests fed? Peace there is the first food; humility is set on at the same time, and patience, meekness also and kindness, and — that which is of the highest sweetness to it — purity of heart. But charity holds the chief place in this banquet. In such a manner, therefore, even by a third exposition it will be seen able to be referred to each individual soul, that which he says: “We will make you likenesses of gold with markings of silver, until the king be in his repose.” — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: After these things the bridegroom is at his rest; he has lain down as a lion, he has slept as a lion’s whelp, so that thereafter it may be asked: Who shall rouse him? While he sleeps in the meantime, the companions of the bridegroom, the Angels, appear to the bride, and console her with these words: We cannot make ornaments of gold for you; for we are not so rich as your bridegroom, who bestows on you a golden necklace. We will make a likeness of gold; for we do not have gold. And in this too there is cause for gladness, if we make likenesses of gold, if we make studs of silver. We will make you likenesses of gold, with studs of silver. But not for all time; only until your bridegroom rises from his couch. For when he has risen, he himself will make you gold, he himself will make silver, he himself will adorn your mind and understanding, and you will be truly rich in the bridegroom’s house, a beautiful bride — to whom be glory unto the ages of ages. Amen. — HOMILIES ON THE SONG OF SONGS, HOMILY 1

Theodoret of Cyrus: Logically they said “golden ornaments” and not gold itself, since the bridegroom’s presents are greater, and his servants’ do not have equal splendor. Hence we show the divine Gospels greater respect, though we also respect the law and the prophets and the writings of the holy apostles. — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:12

Bede: As long as the king is at his recline. That is, as long as Christ is in his secret, and has not yet appeared to us in the glory of his Father, to render to each according to his work. Then indeed, as Isaiah says: “The eyes of the saints will see the king in his beauty” (Isaiah XXXIII). And hence the Apostle also says: “Your life is hidden with Christ in God. When Christ, our life, appears, then you also will appear with him in glory” (Colossians VIII). But he was in his recline, that is, in his hidden place, the king Christ, not only before his incarnation and ascension into heaven, but even at that time when he appeared visibly to the world in the flesh, because not then either did he show the clarification of the assumed humanity or the eternal glory of divinity to his faithful who remained with him in the flesh, which he promised to all the elect as a reward of faith in the future life. However, our edition, which is translated from the Hebrew source, joins the end of this verse, where it is said: “As long as the king is at his recline,” to the following verse, which is to be discussed henceforth. But the Church, having received so many gifts or promises from her Creator, immediately responded, and declared with what devotion of works she received them, by adding, saying: — Commentary on the Song of Songs

Bede: While the king was at his table, etc. However, he calls the king’s table the time of his incarnation, through which he deigned to humble himself for us and be lowered so that we might be raised. In this table, he also wished to refresh his church with vital food and himself to be refreshed by its good deeds. Hence, he says: I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever (John 6). And again, speaking to the disciples about the believing peoples, he says: I have food to eat that you do not know about (John 4). Truly the smell of nard represents the fragrance of good action. While the king was at his table, he says, my nard gave its scent: because when the Son of God appeared in the flesh, the Church grew in the fervor of heavenly virtues. Not that it did not have spiritual and God-devoted men before his incarnation, but because without any doubt, it then dedicated itself to more rigorous pursuits of virtues when it realized that the entrance to the heavenly kingdom would be open to all who live rightly as soon as they were freed from the bonds of the flesh. It should be noted that the description of this verse was also literally fulfilled in the deeds of Mary Magdalene, who held the type of the Church, when she, with the Lord reclining at the dinner, poured ointment of nard on his head and feet, and the house was filled with the fragrance of the ointment, as the holy Gospels testify. In one Gospel, it is also indicated what the nature of this nard is when it says: A woman came having an alabaster flask of very costly ointment of pure nard (Mark 14): because its tops spread like spikes; therefore, the perfumers celebrate the spikes and leaves of the nard with twin gifts. Physiologists write that it is principal among ointments. Hence, it was suitably prepared for the anointing of the Lord’s body. Moreover, it is a shrub, they say, with a heavy and thick root, but short, black, and fragile, although it is oily, smelling like cypress with a harsh taste, a small and dense leaf. There are many kinds of it, but all are precious, except the Indian one, which is more precious. — Commentary on the Song of Songs

Origen of Alexandria: In the manner of a drama, this appears to be shown: that after these words the bride entered in to the bridegroom and anointed him with her ointments, and, in some wondrous fashion, as though the nard which before had given no odor while it was with the bride, then gave forth its odor when it touched the body of the bridegroom—so that he seems not so much to have taken odor from the nard as the nard to have taken it from him. But if we read according to that variant which is found in other copies, “My nard gave forth his odor,” something still more divine is discovered: namely, that this ointment of nard with which the bridegroom was anointed took not only its own odor, which is naturally wont to be in nard, but the very odor of the bridegroom himself, and the nard carried back his odor to the bride—so that in that with which she anointed him, it received the odor of the bridegroom through the office of the ointment itself. And this is what she seems to say: “My nard, with which I anointed the bridegroom, returning to me brought back to me the odor of the bridegroom, and, as though its own natural odor were overcome by the fragrance of the bridegroom, brought to me his sweetness.” This is what the exposition of the historical drama holds; but let us now come to the spiritual understanding. Let us here set the bride, the Church, in the person of Mary, who fittingly indeed is said to bring a pound of ointment of precious spikenard, and to anoint the feet of Jesus and wipe them with her hair, and in a certain manner to receive and recover unto herself, through the hair of her head, the ointment tinctured by the quality and power of his body; and drawing to herself the odor not so much of nard through the ointment as of the very Word of God, through the hairs with which she wiped his feet, and putting upon her own head not so much the fragrance of nard as of Christ; and to say that “my nard, applied to the body of Christ, gave back his odor.” Consider, then, how these very things are reported. “Mary,” it says, “brought a pound of ointment of precious spikenard, and anointed the feet of Jesus, and wiped them with the hairs of her head. And the house,” it says, “was wholly filled with the odor of the ointment.” This surely indicates that the odor of the teaching which proceeds from Christ, and the fragrance of the Holy Spirit, filled the whole house of this world and the house of the whole Church. Or certainly it filled the whole house of that soul which received a share of the odor of Christ, offering first the gift of its faith, as it were the ointment of nard, and receiving from this the grace of the Holy Spirit and the fragrance of spiritual teaching. What difference, then, does it make whether in the Song of Songs the bride anoints the bridegroom with ointment, or in the Gospel the disciple anoints the master and Mary anoints Christ, hoping, as we have said, that from this ointment there should return to her the odor of the word and the fragrance of Christ—so that on this very account she may say: “We are the good odor of Christ unto God”? And since that ointment was full of faith and of precious affection, on this account Jesus too bore witness to her, saying: “She has wrought a good work upon me.” So then, again, in the Song of Songs, after some passages, he embraces the emissions of the bride, just as here the work of Mary; for he says: “Thy emissions are a paradise with the fruit of apple-trees. Cyprus with nards. Nard and saffron.” He embraces, therefore, in these also the sendings-forth and the gifts of the bride. We have indeed observed that in those things which we have just now mentioned, he set nard first in the plural, afterward in the singular; which I think was said according to that principle, because the merchant of the kingdom of heaven first trades in many pearls, until he arrives at one precious one. And perhaps in that he said, “Thy emissions are a paradise with the fruit of apple-trees,” he indicates those fruits together with the many nards, which we bring from the instructions and the prophetic teaching. But from the teaching of our very Lord Jesus Christ our emissions and gifts have not many nards, but one. But now let us return to her who says, “My nard gave forth its odor”; and see whether we can understand this also here in the present passage: that, if ever we have been able wholly and fittingly to expound the deity of Christ, and to set forth his power and majesty with worthy assertions, then perhaps she will deservedly say—whether that Church, or the soul which has been able thus manifestly to expound his glory: “My nard gave forth its odor.” Nor ought it to seem a wonder if Christ, just as he is a fountain and rivers of living water proceed from him, and just as he is bread and gives life, so also is nard and gives back odor, and is an ointment, by which those who have been anointed become anointed ones (christs), as he says in the Psalm: “Touch not my anointed ones.” And perhaps according to that which the Apostle says of those who have their senses exercised to the discernment of good or evil, Christ is made each several thing to each several sense of the soul. For on this account he is called the true light, that the eyes of the soul may have wherewith to be illumined; on this account also the word, that the ears may have what they hear; on this account also the bread of life, that the taste of the soul may have what it may taste. On this account, therefore, he is called also an ointment or nard, that the smell of the soul may have the fragrance of the word. On this account too he is called palpable and to be handled with the hand, and the word made flesh, that the hand of the inner soul may be able to touch of the word of life. But all these are one and the same Word of God, which, here changed severally to the affections of the discourse, leaves no sense of the soul without experience of its grace. — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: Since the friends of the bridegroom, while the king is reposing on his couch — for he has slept restfully as a lion, and a lion’s whelp — had promised the bride that, until he should rise up, they would make likenesses of gold and silver, not having gold as the bridegroom does; and since in a manner, in other words, the bridegroom’s passion was proclaimed: not unreasonably does the bride answer to these things, and she herself, understanding a certain dispensation of the passion, [says] to that which she had heard, We will make you likenesses of gold with studs of silver, while the king is on his couch, she says: My spikenard has given forth its fragrance. A little bundle of a droplet is my kinsman to me; he shall abide between my breasts. How, then, shall we fit to it what went before, While the king is on his couch, that which follows, My spikenard has given forth its fragrance? The Gospel says that there came a woman having an alabaster jar of costly ointment of spikenard — not that sinful woman, but a holy one, of whom now I speak. For I know that Luke spoke of the sinful woman; but Matthew and John and Mark spoke not of a sinful woman. There came, then, not that sinful woman, but a holy one, whose name too John inserted; for it was Mary who had the alabaster jar of costly ointment of spikenard, and she poured it over the head of Jesus. Then, when some were indignant at this — not all the disciples, but Judas alone, saying, This could have been sold for three hundred denarii, and given to the poor — the Master and Savior answered: The poor you have always with you; but me you have not always. For in doing this beforehand she has done it for the day of my burial. Therefore, wherever this Gospel shall be preached, what she has done shall also be told, in memory of her. In the figure, then, of this woman who now says, My spikenard has given forth its fragrance, that woman poured ointment over the head of the Lord; and you too, therefore, take up spikenard, that after you have drenched the head of Jesus with sweet fragrance, you may be able boldly to declare, My spikenard has given forth its fragrance, and to hear Jesus’ answering word: Wherever this Gospel shall be preached in all the world, what she has done shall also be told in memory of her. Your deed too shall be proclaimed among all the nations. But when will you do this? If you have become as the Apostle, and have said, We are the good fragrance of Christ to God in every place, in those who are saved and in those who perish: your good works are spikenard. But if you have sinned, your sins will reek with a foul odor. For the penitent says: My scars have festered and are corrupted because of my foolishness. It was not of spikenard that the Holy Spirit purposed now to speak, nor of that ointment which we behold with our eyes, that the Evangelist writes, but of spiritual spikenard, of the spikenard which has given forth its fragrance. — HOMILIES ON THE SONG OF SONGS, HOMILY 2

Song of Solomon 1:13

Bede: A bundle of myrrh is my beloved to me, etc. And this, according to the letter, we read was fulfilled concerning our Savior when, after His passion was accomplished and His body taken down from the cross, Nicodemus came, bringing a mixture of myrrh and aloes, about a hundred pounds’ weight. And they took His body and wrapped it in linen cloths with spices. Therefore, the beloved of the Church was made a bundle of myrrh when the Lord, anointed with myrrh and aloe, was wrapped in linen cloths: indeed, this bundle abides between the breasts of the bride when the Church unceasingly meditates in her innermost heart on the death of her Redeemer. For who does not know that the place between the breasts is the heart? And the bundle of myrrh shall abide between the breasts of the bride when every soul consecrated to God strives, with intent mind, as much as it can, to imitate the death of Him by whom it knows itself redeemed, mindful of that apostolic saying, “Those who belong to Christ Jesus have crucified the flesh with its passions and desires” (Galatians V). Truly, because the glory of the resurrection soon followed the death of our Mediator and Savior, rightly the bride adds: — Commentary on the Song of Songs

Caesarius of Arles: For this reason it ought to be clear to your minds that the fig tree was an image of the law, just as it is certain that the cluster of grapes prefigured the Savior, as the church declares in the Canticle of Canticles: “My brother is for me a cluster of henna.” Christ, indeed, cannot exist without the law or the law without Christ, for we have said that the law is evidence of the gospel, and the gospel is the fulfillment of the law. — SERMON 106:4

Gregory of Nyssa: The location of the heart is said by experts to lie between the two breasts. Here is where the bride says that she has the sachet in which her treasure is kept. Also, the heart is said to be a source of warmth from which the body’s heat is distributed through the arteries. The body’s members are thereby heated, animated and nourished by the heart’s fire. Therefore the bride has received the good odor of Christ in the governing part of the soul and has made her own heart a kind of sachet for such incense. And so she makes all her actions, like parts of the body, seethe with the breath from her heart so that no iniquity can cool her love for God in any member of her body. — HOMILIES ON THE SONG OF SONGS 3

Nilus of Sinai: She calls him “nard” because of his working of miracles and service of kindness extended to all, and “bag of myrrh” because of his suffering, death and the infamy represented by his cross, when he concentrated the inactive power of his divinity into his body as if in a little bag. For it is not the same to believe in one who works miracles and is glorified as to trust in one who is crucified, buried and taken for dead. The common response of humanity is to recognize his divinity [only] when they enjoy his benefits and are convinced by numerous signs, for the action of the miracle does not so much relieve the judgment as its plausibility. On the contrary, to see him suffer, exposed to banter and enduring the injuries of malefactors—without doubt or perplexity but rather keeping in every circumstance the same judgment: this is the deed of a very small number or perhaps of only one perfect soul.…That he dwells between the breasts of the bride is a sign that he has humbled himself from infancy and has assumed the human sufferings of hunger, thirst, slumber and physical fatigue. — COMMENTARY ON THE SONG OF SONGS 29

Nilus of Sinai: The cluster of grapes in bloom, suspended from the branch, is not desired by everyone, because it fails to possess an immediate pleasure. Rare indeed are those who rejoice at postponing pleasures, for people attach themselves naturally to the preference of present enjoyment, just as those pleasures whose utility is not immediate but resides in future hope are reckoned not to have the same usefulness. Now it pertains to the science of agriculture to recognize future utility in the present condition of fruit that has not yet reached maturity, and in the unripe grape to discern whether there is any future and assured maturity.In the same way also, the Lord hanging upon the cross, as if to say in a public examination before the eyes of all, evoked a great despair in those who saw him. For who therefore would not be perplexed, understandably, seeing the liberator of the human race undergoing the ultimate punishment, seeing the one who accomplished so many miracles and delivered Lazarus from the bonds of death, nailed to the cross and his life passing over into death? Thus the condemnation inflicted at that time upon the good name which everyone attributed to him induced doubt among those who saw it when compared with the opinion regarding him that everyone entertained then. This was because every eye, filled in an untimely way with the evidence of the suffering by which he was tested and forgetting the miracles, took sides with the suffering it could see. For not only the Jews but also the disciples themselves fell into doubt such that even after learning that “he had been raised from the dead,” they did not believe in his resurrection. — COMMENTARY ON THE SONG OF SONGS 31

Origen of Alexandria: These, as it seems, are still the words of the bride speaking to the young maidens. Earlier she had said that her nard had given its fragrance to the bridegroom, and that through the ointment with which she had anointed him she had received back the fragrance of its scent; but now she says: My kinsman is fragrant to me with a drop, and this drop not diffused nor scattered at random, but bound together and compressed, so that, namely, the odor of its very sweetness may be rendered thicker and stronger. And this one, she says, though he be of such a kind, tarries and abides in the midst of my breasts, and makes his rest and his dwelling in the place of my bosom. But since the bride has now for the first time called him her kinsman, and frequently uses the designation of this name through nearly the whole text of the little book, I think it worthwhile that we first inquire into the cause of this appellation, and expound what he is called a kinsman, or from what. A “kinsman” (fraternus) is the term for a brother’s son. Let us first inquire who is the bride’s brother, whose son this one is held to be. See whether we can say that the bride is indeed the Church from the Gentiles, but her brother the former people, and a brother, as the matter indicates, who is the elder. Since therefore Christ according to the flesh is born from that people, on this account he is called by the Church of the Gentiles the son of her brother. So then, when she says: My kinsman is to me a bundle of a drop, she indicates the sacrament of his bodily nativity. For in a certain way the body seems to be a binding and a kind of bond of the soul, which as a bundle of the drop is bound fast to Christ by the divine power and sweetness. But if the things that have been said are referred to each individual soul, the binding of the drop is understood as the compacting of the doctrines of continence and the knottedness of the divine sentences. For the reasons of the faith are interwoven with one another and bound fast by the bonds of truth. Finally, he says too that every vessel that is bound is clean, but that unclean which shall have been loosed and not tied. Of this thing this was the figure, that Christ, in whom there was never any uncleanness of sin, is called a bundle of a drop. And therefore the soul ought not to touch anything loosened, and which is not supported by reason and bound fast by the truth of doctrines, lest it become unclean. For whoever shall touch what is unclean will be unclean according to the law. For an irrational sense, alien from the wisdom of God, will touch him and will make him unclean. But see whether perhaps we can take the Son of God in the flesh to be called a drop, and named as something short and small, just as Daniel says of him: A little stone cut from the mountain without hands, and made after these things a great mountain. Or as in the little book of the twelve prophets it is likewise said that there shall be a drop which shall gather the people together. For it is thus written in the prophets: And it shall be, out of a drop of this people Jacob shall be gathered and gathered together. For it was fitting that he who was coming to gather together not only Jacob but also all the nations — which, as the prophet says, are reckoned as a drop from a bucket — emptying himself of the form of divinity, should himself become as it were a drop, and thus come to gather together the drop of the nations, the drop likewise of the remnants of Jacob. But also in the forty-fourth psalm it is said to the beloved, to whom also the psalm itself is ascribed: Myrrh and drop and cassia from thy garments. From the garments therefore of the Word of God, which is the teaching of wisdom, there proceeds myrrh, the token, that is, of the death undertaken for the human race. The drop, as we said above, is the divesting of the form of divinity, the condescension of the servile form assumed. Cassia too, since that kind of herb is said to be nourished and to grow together by unceasing waters, indicates the redemption of the human race given through the waters of baptism. Thus therefore the bride, speaking as it were in a nuptial drama, says that her kinsman as a binding of the drop tarries in the midst of her breasts: by the breasts, as we have already said above, understand the principal part of the heart, in which the Church holds Christ, or the soul holds the Word of God, bound and fastened by the bonds of her desire. For if anyone binds fast the Word of God in his heart with all his affection and with all his love, he alone will be able to receive the odor of its fragrance and sweetness. — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: A little bundle of stacte — that is, of a drop, or a droplet — is my kinsman to me. A drop of ointment, cassia, galbanum, we read in Exodus, by the Lord’s command, compounded into the incense, that is, into the priestly anointing. If, then, you see my Savior descending to earthly and lowly things, you will see how, by great power and divine majesty, a certain small droplet has flowed down to us. Of this droplet the Prophet too sang, saying: And it shall come to pass, from the droplet of this people Jacob shall be gathered together. And just as, according to another sense, a stone was cut from the mountain without hands — the coming of our Savior in the flesh — for it was not the whole mountain that descended to earth, nor could human frailty contain the greatness of the whole mountain, but a stone from the mountain, a stone of stumbling, and a rock of offense, descended into the world: so, according to another understanding, he is called a droplet. For it was fitting that (since all the nations are reckoned as a droplet of the bucket) he who for the salvation of all became all things should become also a droplet, to set them free. For what did he not become for our salvation? We are empty; and he emptied himself, taking the form of a servant. We are a foolish people and not wise; and he became the foolishness of preaching, that the foolishness of God might be made wiser than men. We are weak; the weakness of God was made stronger than men. Since, therefore, all the nations are reckoned as a droplet of the bucket, and as the turn of a balance, therefore he became a droplet, that through him a fragrance might come forth from our garments, according to that word: Myrrh, and a droplet, and cassia from your garments, from the ivory houses, whence the daughters of kings have made you glad in your honor — which in the forty-fourth psalm are said to the bride. A little bundle of a droplet is my kinsman to me. Let us consider what the Church means by the name of “kinsman,” she who speaks this of her kinsman: we are gathered from the Gentiles. Our Savior is the son of her sister, that is, of the Synagogue. For there are two sisters, the Church and the Synagogue; the Savior therefore, as we have said, being the son of the Synagogue her sister, the husband of the Church, the bridegroom of the Church, is the kinsman of his bride: A little bundle of a droplet is my kinsman to me; he shall abide between my breasts. Who is so blessed as to have as a guest, in the ruling part of the heart, between the breasts, in his own bosom, the Word of God? For this is what is sung: He shall abide between my breasts. If your breasts have not been broken, the divine word shall dwell between them. It was fitting, in a nuptial song, that “breasts” should be named rather than “breast.” And it is evident why, for the exposition of that which says, He shall abide between my breasts, this has been taken up: if your breasts have not been broken, between your breasts shall abide the divine word. Whence did I say, “if your breasts have not been broken”? From Ezekiel. For in that place where Jerusalem is rebuked by the Lord’s voice, among other things it is said to her: In Egypt your breasts were broken. The breasts of the chaste are not broken; but the breasts of harlots hang wrinkled with loose skin. The breasts of the pure are upright, and swelling with virginal vigor. They receive the word of the bridegroom, and say: He shall abide between my breasts. — HOMILIES ON THE SONG OF SONGS, HOMILY 2

Theodoret of Cyrus: “It will lodge between my breasts,” that is, in the governing part of my soul, which is located in the heart lying between the breasts. This indicates the fulfillment of the prophecy spoken by God, “I shall dwell and walk about among them, and I shall be their God and they shall be my people, says the Lord almighty.” The bridegroom in person also makes the promise, “We shall come, my Father and I, and shall make our abode with him.” — COMMENTARY ON THE SONG OF SONGS 1

Song of Solomon 1:14

Bede: My beloved is to me a grape-cluster from Cyprus in the vineyards of Engaddi. And indeed, according to the surface of the letter, the sense of this verse is: Just as the Cyprus island is accustomed to produce clusters of grapes larger than other lands, and just as in the city of Judea, called Engaddi, vines more noble than the rest are grown, from which a liquid flows not of wine but of balsam, so my beloved to me is connected with a special love above all others, so much so that no creature can separate me from His affection. Typically, however, just as myrrh, because of its bitterness (for it is as healthy for healing infirmities as it is bitter to taste) signifies the sorrow of the Lord’s passion, where He Himself also received myrrhed wine to drink from the soldiers, and buried by the disciples was anointed with myrrh, as we have said; so also the cluster not incongruously announces the joy of His resurrection. For wine gladdens the heart of man (Psalm CIII). Hence, the Lord in His resurrection became a cluster of Cyprus who had been a bundle of myrrh in His passion. Rightly He abides between the breasts of the bride, because the same was turned into a cluster for a vineyard. Holy Church, therefore, never removes the memory of the Lord’s death from her heart, because He who died for her transgressions also rose for her justification. And to her who follows in His footsteps, He provided an example of rising after the anguish of death. He is also remembered as being in the vineyards of Engadi; for in the vineyards of Engadi, as we have mentioned before, balsam is produced, which in the making of chrism, is customarily mixed with olive oil, and consecrated by episcopal blessing, so that all the faithful may be signed with this anointing during the laying on of hands by the priest, by which the Holy Spirit is received; with which also the Lord’s altar, when it is dedicated, and other things which ought to be sacred, are anointed. Hence, very rightly through the vineyards of Engadi, divine charisms are figured. And the bridegroom is in the vineyards of Engadi, because the Lord himself appearing in the flesh is full of the Holy Spirit, and he himself bestows the gifts of the Spirit upon believers. Therefore, he calls balsam trees vineyards, because they rise in the manner of vineyards, which without supports do not sustain themselves; indeed, they are more similar to the vine than the myrtle, and distinguished by perpetual foliage, their height remains within two cubits; their seed has a taste similar to wine, its color red, the branches thicker than myrtle, which at certain times of the year ooze balsam. And the farmers are accustomed to cut their sprigs with sharp stones or bone knives; for the touch of iron spoils it. Through these incisions, juice of excellent scent flows out, beautifully dripping with tears, collected in small horns of wool. Because it flows through a cavity in the bark, it is often called opobalsamum (for in Greek, opi means cavity), and the richest vein of each tree is struck three times in the summer heats. The most noteworthy is the first tear of the tree, the second from the seed, the third from the bark, the least from the wood. All these things, if considered carefully, most fittingly pertain to our Redeemer: who humble in the flesh, but appearing full of grace and truth, was wounded for our iniquities, and from his wounds poured out for us the sacraments of life and salvation. Hence, he himself, who is the power and wisdom of God, speaks in Ecclesiasticus, “And my scent is as the pure balsam” (Eccli. XXIV). Truly amazing is the order of words, that first the bride says, while the king is at his table, her nard has given forth its fragrance; then she compares him to a bundle of myrrh; thirdly, she calls him a cluster of henna; lastly, she remembers him to be in the vineyards of Engadi. Because first the devoted woman anointed the Lord reclining at the dinner with nard; then the disciples wrapped him anointed with myrrh for burial after the crucifixion, and after these things, he himself distributed spiritual gifts to the faithful with the joy of the resurrection soon to come. Nor should it be overlooked that Engadi is translated as the fountain of the kid: by which name the sacred baptismal font is clearly shown, into which, still sinners and worthy of the left side, we descend; but, cleansed from the foulness of sins, and to be counted among the lambs, we ascend. And right when he meant the joy of the Lord’s resurrection, by saying, “A cluster of henna is my beloved to me,” he immediately added, “In the vineyards of Engadi,” that is, the fountain of the kid, which is plainly to say, “In the spiritual gifts, which from the time of baptism are conferred upon the faithful.” Thus far, the Church enumerates the gifts it has received from its Redeemer; these attest to the tokens of love. To which he soon replied in turn for remuneration: — Commentary on the Song of Songs

Origen of Alexandria: As far as concerns the explanation of the letter itself, there is something ambiguous in what it says: “A cluster of henna is to me as a kinsman”; for a flowering vine is also called henna, since it too bears a certain flowering fruit put forth in the manner of a blossoming grape. But the words seem to refer rather to the fruit of the vine, since mention has been made of the vineyards of Engedi. Now Engedi is a district of the land of Judaea, flourishing not so much in vineyards as in balsams. This, then, will be the historical sense of the bride speaking to the maidens, so that she is understood to be saying, first indeed: “My nard renders to me the fragrance of my bridegroom.” Second: “My kinsman has become to me a bundle of myrrh lingering between my breasts.” Third: “A cluster of henna from the vineyards of Engedi, surpassing everything that there is among fragrances and flowers of sweetness”; namely, that the maidens hearing these things may be roused more and more toward love and affection for the bridegroom. And she names them one by one and in order — first her nard, then the myrrh, and after these also the cluster of henna — so that through these she may teach certain steps and advances of love. But let us now see what the spiritual understanding holds. For if this which is called a cluster is to be referred to the fruit of the vine — just as we receive the Word of God as wisdom and power and the treasure of knowledge, and many other things, so also is he called the true vine. As therefore in those in whom wisdom and knowledge are brought about, not suddenly, but through certain advances and steps, according to the zeal and intention and faith of those who share in him whether in wisdom, or in knowledge, or in virtue, he renders them wise and knowing and vigorous in virtues; so also in those in whom the true vine is brought about, he does not suddenly produce for them ripe and sweet clusters, nor is there suddenly made for them the wine that is sweet and gladdens the heart of man, but first he produces for them only the sweetness of fragrance in the blossom. This cluster is recorded to be flowering in the vineyards of Engedi, so that the grace of its fragrance may be sent into the beginnings of the soul, that after these things it may be able to endure the bitterness of tribulations and temptations which are stirred up for those who believe on account of the Word of God; and so at last he offers the sweetness of its ripeness, until he leads them to the winepresses where the blood of the grape is poured out, the blood of the new testament which is drunk on the feast day in the upper rooms, where the great couch is prepared. So then, through these individual advances of steps must they proceed who, initiated through the sacrament of the vine and the cluster of henna, are borne toward perfection, and strive to drink the cup of the new testament received from Jesus. But if the henna is to be taken as a tree of its own kind, whose fruit — indeed its flower — is said to possess not so much the sweetness of fragrance as also the power of warming and cherishing: without doubt there is taken that virtue of the bridegroom by which souls grow warm toward faith in him and love, which was touching those who said: “Was not our heart burning within us, while he opened to us the Scriptures?” Or certainly, since this cluster is said to be flowering from the vineyards of Engedi — and Engedi is interpreted as “the eye of my temptation” — if there is anyone who is able to have understanding of how the life of man upon earth is a temptation, and understands how one is snatched away from temptation in God, and who recognizes the character of his own temptation, so that it may be said of him that in all these things he did not sin with his lips before God: to such a one the Word of God becomes a cluster of henna from the vineyards of Engedi. It must be observed, however, that the words of the bride are so reported that both the nard and the bundle of myrrh and the cluster of henna are for herself alone, inasmuch as she has now ascended into these advances. For the soul alone that is perfect is the one that has so pure and purified a fragrance of itself that it can grasp the fragrance of the nard, and of the myrrh, and of the henna proceeding from the Word of God, and can draw in the grace of the divine fragrance. — COMMENTARY ON THE SONG OF SONGS, BOOK 2

Origen of Alexandria: A cluster of cypress is my kinsman to me. The beginning is of the word, in the Word; and the beginning of cypress, that is, of flowering, is in the bud, whence she says: A cluster of cypress — that is, of flowering — is my kinsman to me. The cluster of cypress is not for all, but for those who are worthy of its flower. To others the grape is varied; to her alone who is black and beautiful he offers himself in the beauty of the flower. A cluster of cypress is my kinsman to me. She does not say simply, “A cluster of cypress is my kinsman,” but with the addition, “to me,” to teach that he is not a cluster of cypress to all. But let us see in what regions this cluster of the bride is. In the vineyards of Engedi, which is interpreted “eye of temptation.” In the vineyards, then, of the eye of temptation, a cluster of cypress is my kinsman to me. The eye of temptation is in the present life. For we abide in temptation in this world; and human life upon earth is a temptation. While we are engaged in this light, we are in the vineyards of Engedi. But if afterward we deserve to be transplanted, we shall be transferred by our husbandman. And do not doubt that you can be transferred from the vineyards of Engedi to better places. Our husbandman has by frequent practice already become skilled at transferring the vine. For you brought a vine out of Egypt; you cast out the nations, and planted it. Its shadow covered the mountains, and its branches the cedars of God. And these things which we have expounded, let the bride have spoken of the bridegroom, signifying her love, and the lodging of the coming bridegroom — how, between her breasts, and in the secret place of her heart, the coming bridegroom takes his rest. Again the bridegroom’s word is directed to her, and he says: — HOMILIES ON THE SONG OF SONGS, HOMILY 2

Song of Solomon 1:15

Bede: Since the image of a dove is placed before us by God so that we may learn the simplicity favored, let us look diligently at its nature, so that from each one of its examples of innocence we may take the principles of a more correct life. [The dove] is a stranger to malice. May all bitterness, anger and indignation be taken away from us, together with all malice. It injures nothing with its mouth or talons, nor does it nourish itself or its young on tiny mice or grubs, which almost all smaller birds [do]. Let us see that our teeth are not weapons and arrows, lest gnawing and consuming one another we be consumed by one another. Let us keep our hands from plundering. “He who has now been stealing, let him steal no more; let him labor by working with his hands, which is a good thing, so that he may have something he can bestow upon one who is suffering need.” It is also reported that the dove often supplies nourishment to strangers as though they were her own young. She feeds them with the fruits and seeds of the earth. — Homilies on the Gospels 1:12

Bede: Behold, you are beautiful, my friend, etc. Behold, you are beautiful in pure works, by which you conduct yourself soberly, justly, and piously in this age. Behold, you are beautiful in the simplicity of heart, because for the sake of the intention of eternity, you persist in good deeds, awaiting the blessed hope and the coming of the glory of the great God. Your eyes are doves, the eyes of your heart are simple and pure, and entirely free from any duplicity of deceit and pretense. Therefore, they are very blessed, because such shall see God. Likewise, your eyes are doves, because your senses are endowed with spiritual understanding; for since the Holy Spirit descended upon the Lord as a dove, rightly the spiritual sense and gifts are denoted by the term dove or doves. Likewise, the friend of Christ has the eyes of doves, because every soul that truly loves Him inwardly is not kindled by any desire for external things, like the manner of kites, nor does it contemplate anything harmful against any living beings. This is said to be characteristic of dove-like gentleness, which considers all things that occur with a simple, gentle, and humble heart. Hearing, therefore, from the Lord the twin beauty attributed to her, both of work and of intention with the simplicity of a pure heart, she immediately responded with a devoted voice: — Commentary on the Song of Songs

Gregory of Nyssa: When her own beauty is manifest, the loveliness of her eyes is extolled. The bridegroom says that her eyes are those of a dove that seem to convey this meaning: when the pupils of the eye are clear, the faces of those gazing at them are clearly reflected. Persons skilled in studying natural phenomena say that the eye sees by receiving the impression of images emanating from visible objects. For this reason the beauty of the bride’s eyes is praised since the image of a dove appears in her pupils. Whenever a person gazes upon an object he receives in himself the image of that object. He who no longer attends to flesh and blood looks toward the life of the Spirit. As the apostle says, such a person lives in the Spirit, conforms to the Spirit, and by the Spirit puts to death the deeds of the body. This person has become wholly spiritual, neither natural nor carnal. — HOMILIES ON THE SONG OF SONGS 4

Jerome: So that it may be that which is said in the Song of Songs: “You are wholly beautiful, my love, and there is no spot in you.” And again: “Behold, you are fair, my near one, behold, you are fair, your eyes are doves.” You who are fair and strong, when you have become like him of whom it is sung, “In your beauty and your comeliness,” you will hear from the Bridegroom: “Forget your people and your father’s house, and the King will desire your beauty.” — Homily 61, on Psalms 15 (Alternate Series)

Origen of Alexandria: Our eyes [are not] such as the eyes of Christ’s beautiful bride must be, of which eyes the bridegroom says, “Your eyes are doves.” He is hinting, perhaps, at the perceptive power of spiritual people, because the Holy Spirit came upon the Lord as a dove, and the Lord is in each one. Nevertheless, even in our condition, we will not hesitate to examine the words of life that have been spoken, and to attempt to grasp their power which streams forth into him who has apprehended them with faith. — COMMENTARY ON THE GOSPEL OF John 10:173

Origen of Alexandria: Now for the second time the bridegroom joins with the bride in word and conversation. And in his first discourse he invited her to this, that she should come to know herself, telling her that she was indeed good among women, but that unless she came to know herself, she would suffer certain things. And, as one who has swiftly run to the recognition of herself by sense and understanding, he compares her to his horses, or to the cavalry, with which he overthrew the chariots of Pharaoh. At the same time he also compares her cheeks, on account of their remarkable modesty and the swiftness of her manner of life, to turtledoves, and her neck to the fillets of ornaments. But now he already professes her to be beautiful, and beautiful not as before merely among women, but as one who is near to himself; and he raises the title of her praise still higher, and affirms that she is beautiful not only when she is near to him, but also that, if it should happen to her to be absent, even so she is beautiful. For this is indicated in that, when he had said, “Behold, you are beautiful, my neighbor,” he adds after this, absolutely and without any qualification, “Behold, you are beautiful.” But in what went before he had not praised her sight, I believe because her spiritual understanding had not yet advanced to contemplation; now therefore he says, “Your eyes are doves’.” Her great progress in this is shown, that she who before was called only beautiful among women is now called beautiful as one near to him, receiving without doubt the splendor of her comeliness from the bridegroom himself, so that, having once taken her beauty from him, even if it should befall her to suffer a little the bridegroom’s absence, she nonetheless remains beautiful. But that her eyes are compared to doves — this surely comes about because she now understands the divine Scriptures not according to the letter but according to the spirit, and beholds in them the spiritual mysteries. For the dove is a token of the Holy Spirit. To understand the law and the prophets in a spiritual sense, then, this is to have the eyes of a dove. And here indeed her eyes are called doves’ eyes, whereas in the Psalms a soul of this kind desires that the wings of a dove be given to her, so that she may be able to fly into the understanding of spiritual mysteries and to rest in the courts of wisdom. But also, if anyone can sleep — that is, be settled and rest in the midst of the lots, and understand the reason, and know the cause of the divine judgment — not only are the wings of a dove, by which she may fly amid spiritual understandings, promised to her, but wings covered with silver, that is, with the ornaments of word and reason. Her shoulder-blades too are said to become like gold, where the constancy of faith and the stability of the doctrines of the perfect is indicated. Therefore, if Christ is said to be the head, I think nothing seems absurd if the eyes also of those who according to the inner man understand spiritually and judge spiritually are said to be the Holy Spirit. And on this account perhaps in the law, just as a lamb was appointed, by whose sacrifice the people might be purified at the Pascha, so also doves were appointed, by which a man is purified upon entering this world. But to speak now of this too, and to discuss the qualities of the sacrifices, seems too long a digression, and by no means suited to the work proposed. Let it suffice, however, to have recalled these things, for what the present discourse contains: “Your eyes are doves’.” As if he were saying: your eyes are spiritual, seeing spiritually, understanding spiritually. It can perhaps still be understood by a deeper mystery, that what he said, “Behold, you are beautiful, my neighbor,” is understood to be said of the present age, because the Church is beautiful even here, when she is near to Christ and when she imitates Christ. But that he said again, “Behold, you are beautiful,” can pertain to the age to come, where now she is fair and beautiful not only by imitation but by her very own perfection; so that there he says her eyes are doves, that by the name of the two eyes the two doves may be understood to be the Son of God and the Holy Spirit. And do not wonder if they are called doves together, since each of them is likewise called an advocate, as John the evangelist declares, calling the Holy Spirit indeed the Paraclete, which is “advocate”; and of Jesus Christ he says nonetheless in his Epistle that he himself is an advocate with the Father for our sins. But also in Zechariah the prophet the two olive trees placed at the right and at the left of the lampstand are believed nonetheless to designate the Only-begotten and the Holy Spirit. — COMMENTARY ON THE SONG OF SONGS, BOOK 3

Origen of Alexandria: Behold, you are beautiful, my love; behold, you are beautiful; your eyes are doves’. She says thus to the bridegroom: Behold, my kinsman is beautiful — she does not add, “and my love.” But he, when he speaks to her, Behold, you are beautiful, adds, “and my love.” But why does she not say, “Behold, he is beautiful, and near to me,” but only, “Behold, he is beautiful”? Why does he say, not only, “You are beautiful,” but “You are beautiful, my love”? If the bride be far from the bridegroom, she is not beautiful; she becomes beautiful then, when she is joined to the Word of God. And rightly is she now taught by the bridegroom to be near, and not to depart from his side. Behold, you are beautiful, my love; behold, you are beautiful. You begin indeed to be beautiful from this, that you are near to me. But after you have begun to be beautiful, even without the addition of “near,” you are absolutely beautiful. Behold, you are beautiful, my love; behold, you are beautiful. Let us see also another praise of the beautiful one, that we too may strive to become the bride. Your eyes are doves’. He who has looked upon a woman to lust after her has already committed adultery with her in his heart: he does not have the eyes of a dove. But if anyone does not have the eyes of a dove, he enters, unhappy, the house of his brother, not keeping that which is enjoined in the Proverbs: Do not enter, unhappy one, into the house of your brother. (For that which the Seventy translated “unhappy,” Aquila, expressing the Hebrew truth, rendered ἄγροικον.) But he who has the eyes of a dove sees rightly, and obtains mercy. For seeing rightly, he shall obtain mercy. And who sees rightly, except he who beholds with a chaste gaze and with pure eyes? Do not, then, understand me [to speak] only of these eyes of the flesh in what has been said — though to have understood it of these too is not useless — but, entering into the inner parts of your heart, and searching out with the mind those other eyes which are also enlightened by the commandment of God (for the commandment of God enlightens the eyes): shine forth in that, labor, strive, that you may holily understand all the things that have been said, and hear the like things from the Spirit who descended in the form of a dove — because “your eyes are doves’.” If you understand the Law spiritually, your eyes are doves’. If you understand the Gospel as the Gospel wills to be understood and preached, you see Jesus healing every languor and infirmity, not only at that time when these things were done carnally, but healing today also; and not only descending then to men, but descending today also, and being present — for Behold, he says, I am with you all the days, even to the consummation of the age — your eyes are doves’. Behold, you are beautiful, my love; behold, you are beautiful; your eyes are doves’. The bride, hearing these praises of herself, renders to the bridegroom a return in praises: not that she bestows on him by her proclamation what he does not have, but, understanding and beholding his beauty, she says: — HOMILIES ON THE SONG OF SONGS, HOMILY 2

Song of Solomon 1:16

Bede: Behold, you are beautiful, my beloved, and comely. As if it openly says: Indeed whatever beauty, simplicity, and spiritual grace I have, I have certainly received this through you, by whom I have also obtained forgiveness of sins and the efficacy of good action. But you are truly beautiful and comely without comparison, because you are God before the ages, always begotten from the Father, and when the time of my redemption came, conceived and born of the Holy Spirit and the virgin mother; not only free from all stain of iniquity, but also full of grace and truth, and you came into the world, and lived in the world; moreover, to all who partake of your grace, so that they too might be beautiful with virtues, you have given. Therefore, you are beautiful and comely, that is, wonderful both by the perpetuity of divine nature and the dignity of the assumed humanity. The splendor of whose beauty, because it usually becomes known to hearts at rest from exterior act, the more freely, the more clearly, according to that of the Psalmist, “Be at leisure and see that I am God” (Psalms 46)… — Commentary on the Song of Songs

Bede: Our bed is in bloom. For sometimes the holy Church, as though in a bed with the Lord, indeed her Bridegroom, rests; sometimes it stands with Him against the enemies in the battlefield; it stands in the battlefield when, in the face of sharper assaults of temptations, it engages in the struggle of faith against the wicked even unto blood; but it rests in the bed when, as times smile with peace, it renders free service to Him, turning the serene gaze of the mind to behold the glory of His majesty. Hence, rightly is the same bed said to be in bloom, because indeed the saints enjoy the tranquility of the times, and then they especially dedicate themselves to sacred readings, fasts, prayers, and other fruits of the Spirit, when they refrain from the labors of tribulations. Then they elevate themselves higher in the contemplation of heavenly matters, when they receive a serene time free from external disturbances. Moreover, the bed of the Church can rightly be understood to be in bloom, not only because of the works of purity, through which each of the elect arrive at the fruit of eternal life, but also because of the offspring of the faithful, whom the Church herself customarily brings forth to God, fragrant with the bloom of faith, through water and spirit. To this action, which indeed the Lord cooperates with and confirms the word, she subjects herself more diligently the more she perceives a tranquil and peaceful time from the persecution of the envious by His granting. And it is to be noted that throughout the text of this little book, the bride always desires to remain in the house or in the bed or any other inner place with her Beloved, which is more fitting for the female sex; but the Bridegroom himself, which is fitting for the male, calls his friend to external works, namely, to the vineyards or gardens or other such things: because indeed the holy Church, if it could be, always desires to converse with the Lord in the peace of worldly tranquility, to propagate and nurture heavenly offspring for Him. But truly, He disposes that she be exercised with frequent tribulations in the present time, in order that she may come to eternal goods purer, and lest, if all temporal things perhaps run prosperous, delighted by the residence of the present exile, she might yearn less for the heavenly homeland. Therefore, the bride of Christ, desiring to live a quiet life with Him, consequently indicates what kind of houses she would like to receive Him in… — Commentary on the Song of Songs

Origen of Alexandria: Now for the first time the bride seems to have looked more attentively upon the beauty of her bridegroom, and to have considered, with those eyes which were said to be a dove’s, the splendor and comeliness of the Word of God. For in truth one cannot first perceive or recognize how great is the magnificence in the Word, unless one first receives eyes like a dove’s, that is, spiritual understanding. But by the couch which she says she has in common with the bridegroom, there seems to me to be indicated this body of the soul, in which, while still set there, she has been held worthy to be taken up into fellowship with the Word of God. And she calls it shady, inasmuch as it is not dry but fruitful, and, as it were, wooded with the denseness of good work. But these things the bride says—the soul, that is, which already has a dove’s eyes. Those, however, who merely believe the bridegroom, yet have not been able to perceive how great is the beauty in the Word of God, say: “And we saw him, and he had no comeliness nor beauty, but his form was unsightly and wanting beyond the sons of men.” But she who has profited well and has surpassed the rank of the maidens and the eighty concubines and the sixty queens, that soul can say: “Behold, you are comely, my kinsman, and indeed beautiful.” But also, if, while still set in the body, I understand the denseness of the spiritual senses and the understanding of the divine Scriptures woven together with such frequent shade that the more scorching heat—which is wont to burn up and dry the fruits of many—cannot nevertheless darken me, nor can any force of temptations dry up the seed of faith in me, then I can say that “our couch is shady.” But when she says “our couch,” indicating, as it were, that the place of her own body is common to her with the bridegroom, understand it to be said after that likeness by which Paul also said that “our bodies are members of Christ.” For when he says “our bodies,” he shows the body to be, as it were, the bride’s. But when he mentions “the members of Christ,” he indicates that these same bodies are also the bridegroom’s body. If, then, these bodies are shady, as we said above, filled, that is, with good works and heaped with the denseness of spiritual senses, of such as these it can be said: “By day the sun shall not burn you, nor the moon by night.” For the sun of temptation does not scorch the just man who rests under the shade of the Word of God. For that sun which scorches the just man is not damnable; but rather that one which transfigures itself into an angel of light. Good, therefore, and comely is the kinsman called; and the more he can be gazed upon with spiritual eyes, so much the more beautiful and fair is he found; because not only will his own comeliness and beauty appear wondrous, but also to the one gazing and looking upon him there will arise a great splendor and a new and wondrous beauty of form, according to that which the Apostle, gazing upon the beauty of the Word of God, says: “For though our outward man is corrupted, yet the inward man is renewed day by day.” Rightly, therefore, does such a soul have its body as a couch in common with the Word. For the divine power reaches even to the grace of the body, when it places in it either the gift of chastity, or of continence, and the grace of the other good works. Consider indeed whether perhaps that body also which Jesus assumed can be named a couch common to him with the bride, since indeed through it the Church seems to be joined to Christ and to have been able to receive a share of the Word of God, according to which he is called the mediator of God and men, and according to which the Apostle says: “For in him we have access through faith into the hope of the glory of God.” — COMMENTARY ON THE SONG OF SONGS, BOOK 3

Origen of Alexandria: Behold, you are beautiful, my kinsman; yes, comely. Our couch is shady. I seek the couch on which the bridegroom rests with the bride, and, unless I am mistaken, it is the human body. For that paralytic in the Gospel who lay on his couch — and was bidden by the Savior’s voice, when his pallet had been taken up, to go into his house — before he was healed, was lying upon the weak body of his members, which afterward was made firm by the power of God. Thus, then, do I understand: Take up your pallet, and go into your house. For the Son of God had not descended from heavenly things to earthly for this, to give commands about little couches, and not to allow one rising from his sickness to depart without his little couch. Take up, he says, your pallet, and go into your house. And you too, therefore, healed by the Savior, take up your pallet, and go into your house, that when the bridegroom comes to you, his bride, and has reclined in it with you, you may say: Behold, my kinsman is the bridegroom; yes, comely. Our reclining is shady. Behold, my kinsman is beautiful: he is both beautiful and shady. For by day the sun shall not burn you, neither the moon by night. — HOMILIES ON THE SONG OF SONGS, HOMILY 2

Song of Solomon 1:17

Ambrose of Milan: The cedar is suitable for hanging roofs, because this type of wood is tall and spacious, but not burdensome to the walls. The cypress is also suitable for ceilings and gables. Hence, the Church says in the Canticles: “The beams of our houses are made of cedar, our ceilings of cypress,” explaining that the decorations of its structure are in these, as if the beams sustain the crown of the Church with their own strength and adorn its peak. — The Six Days of Creation

Bede: The beams of our houses are of cedar, etc. Indeed, he calls his houses the various assemblies of the faithful throughout the world, from all of which the universal Church consists. However, the beams and ceilings designate the various orders of the faithful in these houses of the Church: for both are usually placed on high, but the beams are made for fortification, while the ceilings contribute more to the decor of the houses than to their fortification. Therefore, the beams signify the holy preachers, by whose word and example the structure of this same Church is supported so that it might stand, who by the strength of their doctrine withstand the storms of heretical attacks, lest they cast it down. The ceilings are likened to the simpler servants of Christ, who know rather to adorn the Church with their virtues than to defend it with words of doctrine and to fortify it against the onslaughts of perverse teachings. The ceilings, however, hang fastened to the beams, because it is necessary that whoever in the holy Church desires to shine with sublime virtues must cling with all their mind to the words and examples of the highest fathers, by which they are raised above earthly pursuits. And it is well said that these beams are cedar and the ceilings are cypress, because it is known that both trees possess the properties of incorruptible nature, exceptional height, and remarkable fragrance, which aptly befits those who can say with the Apostle, We are the good aroma of Christ to God (II Cor. II), and, Our conversation is in heaven (Philip. III), and, Who shall separate us from the love of Christ? Shall tribulation? and the rest (Rom. VIII). But also this, that the scent of cedar is known to drive away serpents, as the poet has said, Learn also to kindle fragrant cedar in your stables, and with the smell of galbanum to drive away heavy snakes: it is fittingly attributed to the high ceilings, that is, to the teachers, who are accustomed by the power of the heavenly word to repel the poisonous doctrines of heretics, and to drive them away from misleading the simple. This too, that its resin, called cedar resin, is so useful in preserving books that when they are smeared with it, they suffer neither moths nor the decay of time, who does not see how well it fits those same holy preachers, by whose spiritual sense the Sacred Scripture was composed, which by no heretical cunning can be corrupted, nor can any age of the passing world consume it; so much so that until heaven and earth pass away, not one jot or one tittle shall pass from the law, until all things be fulfilled (Matt. V)? When the Lord said this about the law, how much more did He mean it to be understood about His Gospel? The cypress tree also, in that it is apt for healing the ailments of bodies, and that its graceful foliage is not displaced by any force of winds, expresses constancy, and the action of those who adorn the holy Church with higher virtues as ceilings do. Hence, the bride, that is, the holy Church, or any chosen soul, marvels at the beauty of her beloved; she praises the softness and cleanliness of the flowering bed; she proclaims the internal beauty of her houses, by which she suitably welcomes the beloved. But because toil rather than rest is fitting for the state of the present time, and in this life the elect, with Christ’s help, are more engaged in pious deeds than enjoying peaceful leisure, he calls the bride to the exercise of labors and to enduring the companionship of the wicked, adding: — Commentary on the Song of Songs

Gregory of Elvira: Kedar, from the Hebrew, is translated by the Latin word for dark (accordingly, Kedar among the city of the Gentiles at that time seethed with idolatry), for nothing is more forbidding than serving demons. Thus the Lord scolded the people of Israel through the prophet Jeremiah for abandoning the Lord and for worshiping idols made by Gentiles.… And Christ spoke in a prophetic way from the voice of the church that was to be gathered from the Gentiles, saying, “I am dark like the tents of Kedar,” that is, like the gathering of Gentiles. — EXPLANATION OF THE SONG OF SONGS 1:28

Origen of Alexandria: The bridegroom seems to be replying graciously to those things which had earlier been spoken by the bride, so as to teach her of what sort these shared dwellings are, and what kind of framing material is found in them. This is what the literal narrative holds. But the Church seems to be described by Christ — the Church which is a spiritual house, the house of God, as Paul teaches when he says: “But if I tarry long, that you may know how you ought to conduct yourself in the house of God, which is the Church of the living God, the pillar and ground of the truth.” If, then, the Church is the house of God, since all things that the Father has are the Son’s, the Church is the house of the Son of God. But frequently they are also called “Churches” in the plural, as he says in that place: “We have no such custom, neither the Churches of God.” And again, Paul writes to the Churches of Galatia, and John to the seven Churches. So then, whether it be the Church or the Churches, they are the house of the bridegroom and of the bride, or the house of the soul and of the Word, in which the rafters are of cedar. We read also of certain “cedars of God,” over which the vine that was brought over from Egypt is said to have stretched out its shoots, or its branches, as it says in the Psalms: “Its shadow covered the mountains, and its branches the cedars of God.” Evidently, therefore, through these words certain persons in the Church are named “cedars of God.” When, then, the bridegroom says, “The rafters of our houses are cedars,” we ought to understand that those who roof over the Church are cedars of God, and that some of these, the stronger ones, are called beams. And I think that fittingly those who administer the episcopate well in the Church can be called beams, by which the whole building is supported and covered, whether from the ruin of the rains or from the burning heat of the sun. But in the second place after these, I think the presbyters are called rafters; and the beams indeed are called cypresses, in which there is both a more robust strength and a scent of sweetness, whereby he designates the bishop as both solid in works and fragrant in the grace of doctrine. But similarly he also called the rafters cedars, so that by this he might indicate that the presbyters ought to be full of the virtue of incorruption and of the fragrance of the knowledge of Christ. — COMMENTARY ON THE SONG OF SONGS, BOOK 3

Origen of Alexandria: The beams of our houses are cedars. These are the words of the multitude. And they seem to me to be spoken by the men who are with the bridegroom, of whom the discourse spoke above — houses woven with beams of cedar, and roofed with cypresses. For instead of the thorn there shall come up the cypress, and instead of the nettle there shall come up the myrtle. Seeking, then, of what nature these woods are, and finding the cedar to be incorruptible and the cypress of the best fragrance, labor you too so to roof your house, that of you too it may be said: The beams of our houses are cedars, and our rafters cypresses. After these things the bridegroom speaks. — HOMILIES ON THE SONG OF SONGS, HOMILY 2